Reference to the Difficulties of Scripture on the Evidences of Christianity.' The analysis of Paul's character given by the lecturer is quite a fresh and original contribution to both of these subjects. The unfolding of his natural traits, as modified and vitalized by grace, and exhibited in the manifold exigencies that called them forth and put them to the proof, which the volume presents, is full of interest, while it is most instructive and suggestive as an example to others. The writer treats: 1. Of the Apostle's Tact and Presence of Mind; 2. Of his Tenderness and Sympathy; 3. Of his Conscientiousness and Integrity; 4. Of his Thanksgiving and Prayer; 5. Of his Courage and Perseverance. While all may be studied to profit, that on tact and presence of mind deserves special attention. Our observation convinces us that a vast amount of power in the ministry is wasted and sacrificed for want of tact. Hodder and Stoughton, of London, have published Bible Truth and Broad Church Error. By WILLIAM RITCHIE, D. D. A timely and valuable contrast of the orthodox and evangelical doctrines, with that form of denial or disbelief of them, which constitute, what is known as Broad Church Theology. Dr. Ritchie gives no uncertain sound. He starts with maintaining plenary, including some sort of verbal inspiration, as being, duly explained, essential to any authoritative revelation, which can command our faith and obedience, as being the Word of God. He vigorously exposes the theories of natural inspiration, advanced by Theodore Parker, Grey, and Colenso; also such inadequate theories of supernatural inspiration as those of Schleiermacher, Coleridge, Morell, and F. W. Robertson. He sets forth and vindicates the catholic doctrine of the Incarnation, against Dr. Bushnell and H. W. Beecher, who deny to Christ a proper human soul; also against the views of Dr. Young, Mr. Maurice, and Edward Irving. So also he upholds the doctrine of Atonement and Justification, as presented in the Westminster Symbols, against the authors above named; especially Dr. Bushnell, whose work on the "Vicarious Sacrifice," he criticises at considerable length, and with an unsparing hand. He also earnestly contends for Scriptural doctrine of Eternal Punishment, against the theory of Annihilation, and that of Universal Restoration, as advocated by Dr. Young, Mr. Jukes, Brooks, and others. He concludes with an exposure of the fallacy of "undertaking to exalt religious life, at the expense of religious doctrine," of which F. W. Robertson and Dr. Laird are adduced as conspicuous examples. The volume will prove, we hope, a wholesome tonic to many lapsed and debilitated souls, who have need that one teach them which be the first principles of the doctrine of Christ. Lockwood, Brooks & Co., of Boston, publish, in neat style, Toward the Straight Gate; or, Parish Christianity for the Unconverted. By Rev. E. F. BUKR, D. D., author of "Ecce Coelum," etc., which works a vein different from the author's former publications, that aim to parry the objections hurled against Christianity from the side of science, or pseudo-science. Here he turns to practical work, and brings those appeals and expos tulations to bear upon the unconverted, which show the yearnings of his heart for men's salvation, and which are needed in every congregation and community. Without them, or their equivalent, Christianity can make little progress among the unbelieving. The pulpit must again ring aloud with them, before that glorious ingathering can be realized, for which so many new hope and pray. Completeness of Christianity is the subject of an admirable Baccalaureate Discourse, delivered at Dartmouth College, June 20, 1875, by Asa D. SMITH, President. It fully sustains its title, and shows the perfect adaptation of Christianity to the intellectual, moral, emotive, volitional, and entire nature of man, with a striking and eloquent exhibition of its fruits, which confirm this claim. The Vedder Lectures, 1875. "The Light by which we See Light; or, Nature and the Scriptures, by TAYLER LEWIS, LL.D. New York: Board of Publication of the R. C. A. These eloquent and inspiring Lectures, five in number, were delivered by Dr. Lewis before the College and Seminary of the Reformed Church in New Brunswick, N. J. The topics are: The Fearfulness of Atheism; the Denial of the Supernatural; the Cosmical Argument— Worlds in Space and Time; and the Kingdom of God, or, the Greatness of the Bible Theism, as Compared with the Physical, Scientific, and Philosophical. This last lecture is a noble demonstration of its main position, that the idea of the universe, as given in the Bible, is immeasurably greater than any which science or philosophy has attained unto. The two lectures on the Worlds in Space and Time, also illustrate this favorite theme of Dr. Lewis, which he has put better than anybody else. The Revised Compendium of Methodism: embracing the History and Present Condition of its Various Branches in all Countries; with a Defense of its Doctrinal, Governmental, and Prudential Peculiarities. By Rev. Jas. Porter, D.D., author of The True Evangelist," "Revivals of Religion," etc. New York: Nelson & Phillips. 6. This work has elements of value, while it is disfigured by grave blemishes. As a summary, or storehouse, of the more important facts in reference to the origin, growth, polity, agencies, and achievements of Methodism, it brings much to view that is important, and not so readily accessible elsewhere. As an exposition of its doctrines, especially in contrast with those of other evangelical Christians, it is inadequate, unfair, and replete with exaggeration and distortion, sometimes running into misrepresentation and caricature, with proportionate violence of denunciation, which are none the better, even if sincere. The style, at times, has a correspondent tinge of roughness. We are quite sure that our Methodist brethren, as a body-certainly their representative men-have risen quite above all this, in esthetic culture, as well as Christian insight and charity. They are cultivating a better appreciation of other evangelical denominations, instead of offensively obtruding and mag nifying their own differences with them. Until we read the portraitures of Calvinism, and of the various non-Methodist forms of church polity and Christian life, in this volume, we had not for long years met with any demonstration from our Methodist brethren so fitted to provoke mutual repulsion, rather than "love and good works;" or that so reminded us of a former abortive attempt at proselytism from our own pastoral charge, which a Methodist minister of the highest authority did himself the credit to condemn. Witness the author's statement of his "objection to the Calvinistic view of predestination." 1. "It renders all preaching vain." 2. "It directly tends to destroy all religion." Yet, in his most condescending charity, he is pleased to concede, "we do not say none who hold it are religious. Many of them are better than their creeds would indicate!" 3. "It naturally begets a feeling of asperity toward those who need the largest sympathy." 4. It is also "calculated to engender enmity toward the Creator." 5. "This doctrine directly tends to destroy our zeal for good works." 6. "It also tends to destroy the Christian revelation." 7. "It contradicts the counsels of God in reference to the atonement." 8. "It discards the judgment; of, what is still worse, represents it as a solemn farce." 9. "It impeaches the goodness of God." 10. “But this is not its worst feature; it is full of blasphemy." This will do. The italics are the author's. If he had applied the divine test, which tries teachers and doctrines by their fruits, we are sure he must have been convinced that the doctrine, thus held up to reprobation, is something very different in the minds of its adherents, from his own exhibitions of it, and that, before making them, he would rather have "let his right hand forget its cunning." In like manner he concludes an attack upon the doctrine of perseverance in the following terms: "We have spoken thus frankly, because we believe this doctrine of certain perseverance is of very dangerous tendency. Its influence on believers is similar to that of Universalism on its votaries" (p. 288). Nothing more is necessary to show the flavor of the polemical—unfortunately, quite a prominent part of the volume. Notwithstanding this and the like, it is with unalloyed pleasure that we lay before our readers the author's concluding summation of the growth and present statistics of Methodism. "From this hasty sketch, it must appear to every reader, who is not blinded by prejudice, that Methodism has been peculiarly successful. A little more than one hundred years ago, it had no organized existence upon the face of the earth. Some eight or ten persons then came to Mr. Wesley, who appeared to be deeply convinced of sin, and earnestly groaning for redemption. Here was the nucleus around which we now behold this mighty array. Has not the 'little one,' indeed, become a thousand.' This movement occurred in the City of London, and, for aught that was known to the contrary, was to be limited to that great me tropolis. No mortal could then foretell that it would be re-enacted in any other place. It was a mere trifle-a circumstance that might have occurred a hundred times without public notice-and indicated nothing remarkable. But, like the "What its destiny is we are unable to foretell. But if, with such means, against 'We close our sketch of its fortunes with the following statistical table for 1874: The author, of course, advocates the attainableness of Christian perfection in this life. But when he proceeds to show in what it does and does not consist, we think we know very many who give every sign of having substantially reached this standard, who, nevertheless, would yet consider themselves, and be considered by others, as quite short of sinless perfection. The great increase of the Methodists might be considered, by some, a proof of the truth of the Arminian element of their doctrinal system. But Dr. Porter is sagacious and candid enough to admit the contrary. He says: "It cannot be attributed to our doctrines merely, for others have preached the same; it is evidently attributable to many causes " (pp. 197-8). Perhaps the account he gives of the revival, which reached its height in 1843, and was felt in nearly all the Evangelical churches of the country (an account confirmed by our own personal knowledge, within the sphere of our personal observation and experience), will do something toward explaining how a great and, on the whole, genuine work of grace may be much implicated with incidental errors. "Another circumstance probably had considerable effect. We refer to the emphatic inculcation of the doctrine of Christ's second coming, and the transactions which are to follow. Various ministers of different denominations heralded these truths all over the land with great pathos and power. The errors with which they were associated did not lessen their influence, but rather rendered them more impressive. Taken together, the presentation was an alarming affair. Some of the sermons delivered on different occasions were almost enough to frighten the very elect,' and it would not have been wonderful if many had plunged into hope less despair. For the argument was, so nicely drawn that iew could see its fallacy; the honesty and devotion of many of the speakers somanife st, they could not well be questioned; and the sentiments inculcated sɔ exciting in their tendency, that none but very good or very bad people could tear them proclaimed without trembling for their own safety. Hence, while few believed the doctrine that Christ would come in 1843, many feared it; and having full confidence in the divine reality and importance of religion, they were impelled to seek it then; whereas, under other circumstances, they might have remained impenitent. But still, they were really converted. Though it was a mistake which stimulated them to action, the process they pursued was right, and the result pure. The mistake had no other influence in this regard, than to prompt them to seek religion then; which done, they found peace in believing. But it afterward became identified with so many other heresies, it poisoned all who came under its influence, and interposed one of the greatest obstacles to the progress of religion that has ever been contrived. This we believe to be a just view of the subject in general. There were, doubtless, instances in which religion and Millerism were so combined, that, when the error of the latter was demonstrated, all confidence in the former was abandoned. "Under all these circumstances, it is not improbable that some improper measures were employed, or that others were carried to extremes, and operated to produce more chaff than wheat. But, notwithstanding, there was much wheat gathered. It is true many fell away, but not a larger proportion, we think, than is usual. When it is said that the Methodist Episcopal Church suffered a net decrease of more than fifty thousand members between the years 1844 and 1847, it |