translate religion into an arbitrary supernatural realm has robbed it of its spontaneity and vitality. To the world the supernatural is unnatural and the unnatural morbid.

The methods and transmutations of the natural world are a revelation of the Father. A spiritual interpretation is the only key which can unlock the motives and mysteries of cosmic forces, and reveal the rhythmical order of their operations. The lover of Nature will persistently follow her through outward shapings and phenomena until her harmonies become audible. Such a pursuit takes us beyond the realm of shadows and illusions, and brings us face to face with idealistic Realism.

Whatever is abnormal generates unwholesome pessimism, and clouds the human horizon. The mere development of material science, cannot lighten the load of human woe, nor satisfy the cravings of man's spiritual being. Civilizations, even when most distinguished for material progress and æsthetic culture, become top-heavy and fall, simply because they lack a simple, but true, archetypal basis.

He who sees God in Nature feels the ecstatic thrill of the infinite Presence. The visible universe becomes to him a repository of mystery, harmony, and sanctity.

This wholesome delight will all be missed by intellectual accomplishment if it be linked to a feeble spiritual intuition. A childlike soul which has no knowledge of botany, but which is in touch with the infinite, will find more in a flower than he

that its phenomena are explainable only by the hypothesis of a rhythm among attenuated atoms. No matter how compact a body may appear, chemistry and physics unite in affirming that its solidity is a mere illusion. Solid steel is composed of molecules that do not touch each other. Solidity, like other material terms, belongs only to relative, sensuous human consciousness, and does not touch absolute conditions. When rhythmical movements are favorable, bodies pass through each other. Light passes freely through glass, and electricity through copper, though neither can force its way through wood. A gifted writer concludes "that there may be a world of spiritual existences around us-inhabiting this same globe, enjoying the same nature-of which we have no perception: that in fact the wonders of the New Jerusalem may be in our midst, and the songs of the Angelic host filling the air with their celestial harmony, although unheard and unseen by us."

Truly there are more things in heaven and earth than are dreamt of in our philosophy.

define its laws and mechanism.

"All are but parts of one stupendous whole

Whose body Nature is, and God the soul."

The Universe is not soulless, but soulful. Animate creation is a vast pastoral symphony, the delicious intonations of which can be interpreted only by the internal hearing. The sky, sea, forest, and mountain are the visible draperies which, in graceful folds, thinly veil the Invisible One. As our physical organism is moulded and directed by the soul within, so is the whole creation permeated and vitalized by the Immanent God. When we study the rocks, plants, animals, man, if we delve deeply enough, we find the footprints of the unifying and energizing Presence. This is not merely poetic imagery, but scientific accuracy.

During the long, gloomy period between the decay of classic culture and the Renaissance, inspiration through Nature almost ceased. Humanity was under a curse and Nature shared in the disgrace. Men shut themselves up in cells and lived behind bare walls, and put God's green fields out of their sight. Without the Immanent God the visible universe was prosaic and stern, and its aspect would not have been improved, even by a Deity who Himself seemed unlovable.

When life loses its plasticity and grows conventional, it solidifies into unyielding forms, religion becomes an institution, and worship a prescribed service in temples, made with hands. The scale of nature is infinite. When we attempt any intellectual solution of her mysteries, we are confronted by the fact that no absolute knowledge is possible, while of relative information we may build up a vast structure. Canst thou by searching find out God? Through the intellect, never; but through the inner vision we may find Him. The intuitive perception is a natural perception even though it be upon the spiritual plane. God, the Absolute, we may know through faith and love, and only through these and related unisons can we interpret the spirit of Nature. Her infinite scale as intellectually discerned-and man's limited place upon it—are vividly brought to light by late researches in physical science. Scientific authorities declare that the inexorable logic of the relativity of knowledge proves that in the actual (absolute) universe of being, there is neither time nor space, matter nor motion, form nor force, as we know them. Instead of matter as it appears, modern science insists

This inquiry assumes the truth of the doctrine of native depravity, so called, which depravity, though not in itself sinful, without the intervention of divine grace inevitably leads to sin. This is the doctrine upon which even scientists are orthodox. No question is raised, therefore, in respect to the necessity of a divine power in effecting the contemplated result in the heart of the child. And, further, there is no reason for dropping out either of the other factors deemed essential to the beginning of the religious life in an adult, viz.: that this result is effected through the truth, and by a voluntary yielding to the truth, so far as the child apprehends it, and so far as he is capable of voluntary action.

Education aims, or should aim, simply to bring to actuality and completeness that which already exists potentially in embryo. If man has not, by nature, a capacity for, and susceptibility to religion to begin with, religion can, by no possibility be educated into him. To attempt to mould a child whose nature has never been damaged by sin, according to a model of your own, by a warping, mandatory, interfering process, would be quite sure to inflict injury upon him. The dictate of wisdom would be to seek that the character be established and built up upon the foundations which God has laid in the child's constitution, and according to the divine plan therein indicated. Let God's truth, in its all-sidedness and its diversified applicability to each faculty and each stage of progress, be the instrumentality employed, as being perfectly adapted to the end. All interfering with this process, to copy a human model or to realize a theory, is to be carefully avoided.

It is not intended by the Creator that all right character shall be shaped after a single pattern. Universal unity in the divine plan, as we see everywhere in nature, does not require perfect uniformity in particulars. Let the peculiarities come out distinctly and naturally. Education thus conducted would be a perfect joy both to teacher and pupil. For man, were he unfallen, would even in childhood turn to God. The child would reach out after God as the complement of his being, and he would find no resting-place except in God.

But it may be said: The fact of an inherited proclivity to evil in every child alters the case." Yes; but only incidentally, not essentially. The constitutional attributes of the child remain the same. The plan of his education should be the same: the * Professor J. P. Cooke in " Religion and Chemistry."

unfolding of these attributes according to their God-given nature. Inherited depravity tends to give to their activities a wrong direction, and hence necessitates a corresponding modification of the educational methods employed. The depraved tendency must be counteracted or held in check, and the Godgiven elements in the child's constitution brought into full and predominant action as early as possible.

A child is capable of understanding sufficient truth for his salvation long before he can understand the significance of word-language. The parental influence is designed by God to be a most effective agency for the communication and transmission of Gospel truth and grace. The parent is to be so filled with this truth and grace that under his handling the child shall be brought into absorbing contact with them and grow up under their moulding power. The gospel of personal char

acter in the parent thus works its transforming effects in the child. Goodness under God begets its own likeness. Love begets love,

How disastrous the mistake that Christian nurture consists mainly in commands framed in language, and prohibitions enforced by punishment! These, at the best, make up only the smallest fraction of a gospel. Usually they are a sham gospel. The gospel of personal character-the gospel of the temper, of the tones of the voice, of the facial expression, of the hands, and of the bodily movements-this is the gospel which infancy can interpret. This is God's selected ordinance, and through His grace is exactly adapted to counteract the Adamic depravity, and to repair its damage, and so to train the child's faculties that they shall unfold themselves according to God's design. Before the nature of faith and love can be explained in words, the heart can take in their meaning from the life.

THIRTY

MISCELLANEOUS.

CHARLES HADDON SPURGEON.
W. T. STEAD.

Review of Reviews, London and New York, March. HIRTY years ago, to most of the English-speaking race, there were two great preachers-Henry Ward Beecher in America, and Charles Haddon Spurgeon in England. Both were derided and covered with opprobrium by the supercilious minority, whose fate it seems to be in every age to register its own shame in the pages of history by the epithets of contumely which it hurls against those of whom the world is not worthy. But to most of those who speak the tongue which Shakespeare spoke these two men appeared head and shoulders above all their compeers. Now that they have both passed away into the silent land, we begin to perceive that they have left no successors whose shoulders are broad enough to receive their mantles.

Both Spurgeon and Beecher were sons of the prophets in the sense of being children of devoted ministers of religion. Dr. Lyman Beecher was more famous in the United States than Mr. Spurgeon's father was in English Nonconformity, but both were faithful, devoted, evangelical preachers of the Word. From their earliest childhood Spurgeon and Beecher grew up to regard the Christian ministry as the highest ideal of human usefulness, the field in which mortal man could win the most glorious recognition and do the best service to God and man. Both were full of life, passionate, impulsive, vehement, with a heavier pressure of vitality to the square inch than the average boy. Both were early awakened to a sense of their own sinfulness and a realization of the free grace and infinite love of the Father in Heaven.

Both began, when little more than boys, to preach to handfuls of rustics concerning the treasure of great price. Neither was illiterate, but neither was a prodigy of book-learning. They were practically men of two books, one the Book of the Word,

the other the open book of the human heart. Both were characterized by a directness of purpose which discarded conventionality and led them to take the nearest road to the understanding and heart of their hearers. Both were therefore denounced and ridiculed as sensationalists. Both lived the life of their times. Their texts, although nominally drawn from the Hebrew Scriptures, were in reality dictated by the events of the day. Both were journalists in the pulpit, and sensational journalists at that. Both married young; both were early called to the scene of their life-long labors.

From this point each began to develop according to his inward nature. While Mr. Spurgeon became, in his latter days, the supreme embodiment of religious conservatism, Mr. Beecher was the mouthpiece of the modern spirit. So much did they diverge that when, on his last visit to England, Beecher occupied Dr. Parker's pulpit in the City Temple, Mr. Spurgeon refused ever after to put his foot within a building that had been desecrated by the preaching of one whom he regarded as a heretic, if not as a blasphemer. Spurgeon narrowed, Beecher broadened. Spurgeon devoted himself more to the multiplication of himself than did Beecher. Beecher scattered his living words far and wide over the continent on whose rim he had established his pulpit. Spurgeon, at the centre of the empire, applied himself more diligently to the elaboration of machinery which would duplicate, triplicate, and multiply an hundredfold what he had preached from week to week in the Metropolitan Tabernacle. Spurgeon set himself to establish a mint, as it were, in which could be reproduced, as from a die, minature fac-similes of himself. The fundamental idea of the Pastors' College was to multiply a race of Spurgeonic preachers, and the college has sent forth annually from eighty to ninety men, reared and trained and dedicated for the work of preaching the Gospel as Charles Haddon Spurgeon understood it. A small school of the prophets no doubt; but it was a school of the prophets to the best of Spurgeon's conception of what prophets should be, and through its means he had largely influenced the Baptist denomination.

Nevertheless, it is a curious comment upon the vanity of human expectations that Mr. Spurgeon, who is now recognized as having done in English Christianity what no other man had attempted to do, should have utterly failed in that on which he had most set his heart. He who had proved himself a very Hercules in accomplishment, nevertheless found himself utterly baffled and confounded by the subtle Zeitgeist, or spirit of his time, with which he waged an uncompromising warfare. His last years were saddened and darkened by a deep sense of what he regarded as the apostasy of English Christianity. He roundly assailed the prevailing tendency to take a broader view of the fate of man and the love of God, than seemed orthodox to the Calvinists who implanted upon the plastic mind of the Essex boy their cast-iron conception of God and His world. He denounced, he thundered, he almost excommunicated those of his brethren who could not share his conviction that no one could really believe in God the Father and Christ the Son who was not certain that the majority of the human race were created to pass a whole eternity in endless torment. The real element of the man came out most clearly in his belief in prayer. Prayer in the sense in which he used it was a constant confirmation of the Divine intervention in the affairs of life. He was always testing his working hypothesis and finding that it stood the test. The secret of his success may be found in his power of prayer.

Mr. Spurgeon keenly enjoyed the beauties of nature and delighted in music and song, but the theatre was to him, as to many of the early fathers in the days of the decadence of Rome-the vestibule of hell.

Never was there a divine more human than Mr. Spurgeon: he cracked his joke and smoked his pipe, and, as he has told us many times, had drunk his glass of wine, taking it, like Timothy, for his stomach's sake and for his often infirmities.

He was no ascetic, nor did he mortify his body with penances other than those imposed by the constant grind of overwork.

It is impossible to reckon up the world-wide influence which has been exerted by Mr. Spurgeon's life and teaching. Through all the years of his activity he had been as a muezzin on the tallest minaret of English Christendom, crying with a voice which rang throughout the world: "Repent, believe, and be converted." His name remains as a memory and as an inspiration.

TH

A QUEEN OF OLD EGYPT.
THEODOR HARTEN.

Westermann's Monats-Hefte, Brunswick, February. HE discovery of the royal and priestly mummies, in the neighborhood and among the ruins of the Der-el-Bachri Temple, one of the most interesting pieces of Egyptian architecture, has attracted the attention of the learned world not only to the building itself, but also to the royal builder, the famous Queen Hatschepsut, one of the most conspicuous women of antiquity.

Hatschepsut, or to give her her full name and title, EhnemtAmun Hatschepsut Makare Usret-Kau, who ruled over Upper and Lower Egypt from her throne in "Thebes of the Hundred Gates," has been called the Egyptian Semiramis, but her recklessness, energy, and inflexible pride, with the far-seeing, dauntless spirit which we still admire, render her comparable, rather, with Catherine II.

Hatschepsut was born in the latter half of the seventeenth century B.C. She was the fourth child of Thotmes I. and his royal consort and sister, Achmes Meri-Amon. Even in childhood she exhibited a lively consciousness of the dignity of her birth; and her bright intelligence, practical sense, and great energy early rendered her her father's darling; and after the three elder children, two sons and a daughter, had been removed by death, Hatscheput was declared heir to the throne amid great rejoicing; and at once, as we learn from an inscription on the temple at Karnak, she was associated with her father in the government. The king was moved to this step by State policy as well as by parental affection, Hatschepsut being a pure-blooded Pharaoh, while her two brothers, being issue of later alliances, were regarded as of inferior birth, and themselves ineligible to the throne, although, by union with a daughter of the Pharaohs, their children might become eligible. This measure appears, however, to have accomplished little, for on the death of Thotmes I., the elder son upset the succession, got himself proclaimed king, and to strengthen his position compelled his sister to marry him. Hatschepsut's influence, however, was in the ascendant during the short reign of Thotmes II., and no sooner was her hated husband laid at rest, than she grasped the reins of power and administered the government with an energy that was equaled only by her judgment. Her brother's name was eliminated from all joint memorials, and the queen did her best to efface all evidence of his having shared the throne with her.

For the rest, Hatschepsut fully justified her father's selection, not only retaining his conquests, but adding fresh conquests to them without bloodshed. She did not, like her warlike father, carry her arms in a series of brilliant victories from Thebes to the further bank of the Euphrates, or on the other side to the furthermost border of the Ethiopia; but although her manly spirit was no whit appalled by the scenes of carnage in which her father had won his laurels, she gave her people the blessings of a flourishing peace. Hatschepsut possessed in a very high degree the faculty of selecting the right men for offices of distinction, and always enjoyed the confidence that whatever she planned would be successfully carried out. It was she who opened up the mines of Sinai which for centuries contributed to the revenues and economic well-being of the country; and showed herself a worthy mother of her people, by building a

Hathor temple for the expatriated miners at Saratut el Chadem, where many glass and Fayence vessels have been found decorated with the royal name of Hatschepsut.

The Queen's insight enabled her to realize that the old barriers which separated Egypt from the rest of the world had been broken down, and that old prejudices must be cast aside, to enable the land of the Pharaohs to play its appointed rôle. Six hundred years before Solomon she sent out her ships to report upon the Wonderland of "Punt," a name which is supposed to imply the Somali and South Arabian coasts, and the flotilla made such an impression upon the princes and nobles of Punt that they accompanied it back to Egypt, and rendered homage to the proud Queen of the Nile. The Egyptian popular wit found plenty of food for its exercise in these Puntian visitors, and pungent witticism and illustrations remain to attest. it.

Considerable commerce was, nevertheless, established with the Wonderland," and under Hatschepsut's rule Egypt entered on a career of commercial prosperity, and Thebes gained considerably in brilliancy, for everything which had been destroyed or had fallen into decay under the foreign domination was restored by the Queen, who further completed all the works begun by her father, who was as great an architect as he was a general.

The feast days in honor of the gods were, moreover, observed with great pomp, the display-loving queen, conscious of her own dignity, losing no opportunity of exhibiting herself to her people with all the insignia of her rank.

The chief piece of architecture erected by the Queen was the aforenamed Der-el-Bachri Temple, designed as a memorial of the deeds of the royal family, as a place of sacrifice to their manes, and for the worship of the Goddess Hathor, that she might preserve their souls in the life beyond the tomb. The special interest of the Temple lies in the fact that, both in its general design and in every detail of execution, it is apparent that Thotmes I. did not waste his labor when he described to his talented daughter the architectural beauties of the Euphrates Valley. The terraced temple of Der-el-Bachri was worthy of comparison with any temple of the Euphrates.

If stones have ever cried out it must be these ruins. Unhappily, however, they are slowly passing to decay. "Oh Egypt!" murmured Hermes Trismegistos, "thy history will be lost in fables, incredible to future races, and nothing will remain but thy words deep graven in the rocks!" Unhappily these, too, have been for the most part lost; but in the third terrace of Der-el-Bachri, the most famous of Egypt's wall sculptures and inscriptions have been preserved. For clearness of design and delicacy of execution there is nothing in Egypt to surpass them. By word and picture these stones tell us of the glories of a vanished race. We see the Queen as she sat on this very balcony, nearly four thousand years ago, to watch the return of her flotilla from the land of balsam and of gold; and the inscription tells us that: "The Queen in her sparkling royal diadem, sat on her great throne of noble metal in the brilliantly decorated hall," and the picture represents her with the consecrated panther skin over her shoulders, offering gifts to the God Ammon, the protector of the expedition.

Some five and thirty centuries have rolled by since Hatschepsut was laid at rest, and the memory of her is forgotten among the now mixed races of the land over which she once ruled a queen; and Christian and Moslem have alike participated in the destruction of the glorious memorials of her splendid reign. But time is vindicating her memory, and the ruins of the memorial temple of the Thotmes family, which had already furnished priceless treasures, have been rendered by recent discoveries the central point of the Thebean City of the Dead. The noble old ruins stands out in renewed glory, winning admiration even from the spoilt children of to-day. What a glorious triumph for the manes of the great Hatschepsut!

Books.

DIE RUSSISCHE KIRCHE. Eine Studie von Hermann Dalton, Leipzig Verlag von Dunker & Humblot. 1892.

[It is seldom that an author is in a better condition than the writer of this volume to treat his subject-matter objectively, fully, and fairly. Dr. Dalton was, for nearly a generation, the Pastor of the leading Reformed Church in St. Petersburg. Nearly every year he made what the Germans call a "Studien Reise "-a study trip-and the most of these trips were taken through Russia for the purpose of studying her Church and Church-life. Being an accomplished scholar, having had for decades access to the best of Russian ecclesiastical literature, and having associated with Russians high in the councils of State and Church, Dr. Dalton gives, in this study, the mature results of many years of study and observation. It was Dr. Dalton who addressed the famous "Open Letter" to M. Pobedonostzeff, the Procurator of the Holy Synod, detailing in its hideousness the bitter persecution of the Protestants by the State and Church authorities of Russia. The author is now living in Berlin, and, together with Professor Harnack, of the University, and several others who have been connected with the Protestant churches of Russia, has published an appeal for the famine-stricken Protestants on the Volga.]

THE

HE most characteristic feature of the Orthodox Church of Russia is its stereotyped petrifaction and rigid formalism. This finds its explanation partly in the intensely religious character of the Russians, and partly in the fact that when Russia some nine hundred years ago adopted Christianity, it accepted the entire Byzantine system as a whole. It did not pass through preceding stages of development, and consequently, too, did not develop further what it had received. In character, culture, worship, and spirit, the Church of Russia is to the present day practically the same as she was when Christianity was first introduced into Russia. In not a few particulars it differs in organization from the Roman Church. It has not the hierarchy of the Church of Rome; the current belief that the Czar is actually the Pope of the Orthodox Church, is a mistake. He would not venture to introduce innovations or prescribe new doctrines. His official position is that of a Steward, or Protector of the Church. The organization is of the aristocratic type. The head of the Eastern church is the Patriarch of Constantinople, but he is merely primus inter pares. The other patriarchs are those of Jerusalem, Alexandria, and Antiochia. For centuries and more the Russian Church has had an organization of its own, the supreme authority being the Holy Synod. This was established by Peter the Great, and is officially called "The Most Holy Directing Synod." It is composed of life members and temporary members. The former includes the three Metropolitan Bishops of the country, namely, those of Kief, Moscow, and St. Petersburg. The Exarch of Grusva has also the right of a seat and vote. As temporary members, four or five Archbishops, Bishops, or Archimandrites are selected; then the "white clergy have two representatives, usually the Emperor and Field Chaplain of the Czar. The most prominent position in the body is held by the only lay-member, the Superior Procurator, at present, the famous, or rather infamous Pobedonostzeff, formerly the private tutor of the Czar. He is the middleman between the Czar and the Synod, and must see to it that the deliberations of the body are in harmony with the imperial laws. He presents to the Synod the proposals of the Government, and manages the conduct of the Assembly. Every year he makes an official report to the Emperor on the status of the Church throughout the Empire and as these are published, they constitute a leading source of information for the study of Russian Church affairs. The entire Russian Church is now divided into sixty Bishoprics. Of these forty-eight are in European Russia, four in Trans-Caucasus, six in Siberia, one on the Aleutian Islands, and one in Alaska, with the Metropolitan seat in La Traverse. Of these sixty officials, three have the rank of Metropolitan, but this superior rank does not give additional influence or superiority. In case a Bishopric is vacant, the Synod proposes three names to the Czar, who selects one of them, generally the first on the list. The Bishops are under the jurisdiction of the Synod. Each Bishop has also an Eparchial Consistory for his own province. From these an appeal is possible to the Synod. In each of these Consistories a layman is secretary, who is selected by the Synod at the nomination of the Superior Procurator, and thus virtually represents the Synod in his Consistory. He sends his report to the Superior Procurator, without informing the Consistory of its contents. These Eparchial Consistories have a bad reputation, and he who falls into their hands is deemed unfortunate. The clergy of Russia constitute a special class, one of the four into which the entire population is divided. Until the last generation the clergy constituted an hereditary caste, and to the present day it is an exception when a Pope's son does not

follow his father's calling, or another than a Pope's son enters the ranks of the clergy. These are divided into two sharply distinguished classes; they are called the "Black Clergy" and the "White Clergy." This distinction is not made from the color of their garments, but from the fact that the former, the " Black Clergy," are pledged to celibacy, and the "White Clergy" are pledged to marriage. The former constitute the large class of monks, and to them alone are the higher offices in the Church open. The "White" or "Secular Clergy" can hold only the lower positions in the Church. The former are usually the most gifted and learned, stand much higher in the estimation of the people, and are the authorities and preservers of the traditions and customs of the Church. There are four seminaries for the education of the "White or parish clergy-at St. Petersburg, Moscow, Kief, and Kasan. Here students are supported and educated by the State, and upon passing a proper examination will receive a position as soon as they marry and no sooner. The life of the Popes is deplorable. Meanly paid, they are compelled to have recourse to the most subservient acts to escape even starvation. In this way the moral condition of the White Clergy is generally extremely low. Many are given to drink, and this state of affairs has been one chief reason that Dissenters have grown so rapidly in Russia. According to the latest reports there are 1,418 Arch-priests, 34,345 Priests, 6,810 Deacons, 42,371 Psalm-Singers, and about 6,000 unofficial clergymen in the Russian Empire. Those who fail to pass the examination for the priesthood, become Deacons, those failing in the examination for this calling, enter the lowest or third rank, that of assistants. The whole monastic system stands in remarkably high repute in Russia. It is still practically in the shape in which it was introduced nearly a thousand years ago. The Russian monks do nothing for literature or science; many of them spend from eight to ten and twelve hours a day in devotional exercises. The services of the Russian Church are chiefly liturgical, and the rendering of the old and grand liturgies and responses of the early Church is remarkably impressive when first heard. It is very seldom that sermons are preached, although the people would gladly have them. The worship at sacred shrines and the adoration of icons, or images, is a pronounced feature of Russian Church-life. Yet Russia is the breeding place of sects and schisms. The prevailing idea that the great bulk of the Russians present one solid phalanx ecclesiastically, is a great mistake. The Nonconformists, are all kinds and characters, the so-called "Rassol" number probably fourteen millions, or a good third of all the Russians. The most aggressive and evangelical of the Dissenters, the "Stundists," number about two million souls. At a recent convention of Russian missionaries, the conclusion was reached that the Orthodox Church could not by spiritual means and moral suasion successfully combat the onward movement of the Dissenters, but that the powerful arm of the State must suppress them. This wonderful confession of weakness goes a great way toward explaining the bitter and brutal persecution of Dissenters, including the Protestants throughout the Russian Empire.

THE HIGHEST CRITICS VS. THE HIGHER CRITICS. By the Reverend L. W. Munhall, M.A.. Evangelist. 12mo, pp. 199. New York and Chicago: Fleming H. Revell Co. [The object of this book is to answer, once for all, what is called the "Higher Criticism" of the Bible. "The Highest Critics," mentioned in the title are, "the one who spake as 'Never man spake,' Jesus Christ, The Son of the Living God,' and He who was sent to 'Guide you into all the truth,' the Paraclete, the Holy Spirit." "If Moses did not write the Pentateuch, or any portion of it, and the Highest Critics declare he did, it would be a lie. It would be none the less a lie even though the Jews held, traditionally, that Moses was the author of these books." This last quotation will serve as a fair specimen of the arguments put forth by Mr. Munhall. After nine chapters discussing the "Higher Criticism generally, he devotes six chapters to a discussion of what that Criticism has said about The Pentateuch, Job, The Psalms, Isaiah, Daniel, and Esther. We give the author's statements as to the intellectual and spiritual condition of many of the "Higher Critics," and as to his own qualifications for the task he has undertaken.]

THE

HE Critics may know books better than I, but I am somewhat acquainted with " The Book," and know men better than they, Many of these Critics are not men of affairs. They shut themselves in their libraries away from the people, and as a result could not utilize the knowledge they acquired from the books, and were, therefore, failures in the pastorate; but, because of their scholarship they were placed in a theological, or possibly an editorial chair, to teach others what they themselves could not successfully do. They are not in touch with the toiling, hurrying throng. They know little or nothing

of the practical everyday work of the Church of God, and quite as little of the transforming power of God's Word upon the minds and lives of others. They have lost in large measure, whatever of spiritual life and power they may once have had, and have become fossilized within the dry, dusty tomes (sometimes spelt with a b) of their environment, or have fallen into a lifeless formalism, or are given over to a mystifying idealism. I personally know two theological professors in this country, who are prominent as Higher Critics, who are known throughout the land, and who have not been in their own churches on the Lord's Day to worship for several years, though they reside close by, and are at home three Sundays out of every four.

I claim to be a man of affairs. In the past fifteen years I have preached to more than 7,000,000 hearers, a greater number than any living man, with possibly one exception, during the same time. I have seen more than 100,000 persons publicly avow their faith for the first time in Jesus the Saviour of men. I have seen many thousands of Laodicean Christians repent, to do their first works. I have seen the multitudes hang spellbound upon the recital of the simple words of the Bible, and moved by an irresistible impulse under their subtle power. I have seen these words, which some of the Critics handle with irreverent and unhallowed touch, as a 'Hammer," break shackles that have for a long time bound men to habits vile and debasing, and set them forever free; as a "Sword," divide between men and their sins, and separate them unto Christ and holy living; as a Fire," consume lustful desires and impart pure thoughts; and as a "Fountain," in which the polluted and defiled washed and were made " as white as snow." I have seen whole communities of from five thousand to ten thousand souls, that were hell-like, become Heaven-like, in one week, under the constraining and restraining power of the Word of God.

CONSUMPTION: How to Prevent and How to Live With It. Its Nature, Its Causes, Its Prevention, and the Mode of Life, Climate, Exercise, Food, Clothing Necessary for its Cure. By N. S. Davis, Jr., A. M., M. D., Professor of Principles and Practice of Medicine, Chicago Medical College. 12mo, pp. 143. Philadelphia and London: F. A. Davis. 1891.

[This valuable book, we are informed, has grown out of a series of hygienic rules, prepared for the use of the author's consumptive patients. He found that treatment is not persistently pursued, unless a patient fully appreciates the chronic character of consumption with the need of advice and treatment for years, and especially when the disease is least active. When the Preface--which is dated, November 20, 1890-was written, the author hoped much from Koch's treatment of tubercular diseases. Quite apart from that treatment, however, the directions here given for preventing consumption and mitigating its effects are of lasting value. Dr. Davis's theory is that a predisposition to consumption is inherited and that it can be acquired by imperfect ventilation, insufficient exercise, non-nutritious foods, other diseases, and damp ground. Among the many important points well discussed in the work, there is, perhaps, nothing of more general interest than what relates to the duration of consumption ]

ONSUMPTION is preeminently a chronic disease.

CONSUM

Cases are

numerous in which it has existed for very many years. The average duration, as it is generally stated, is not great. Twenty-four to thirty-six months are the average limits that are usually given. This average is arrived at by a study of hospital cases. These are drawn almost exclusively from the poorer classes, who are unable to seek a physician or care for themselves systematically in the earlier stages of the disease. It, therefore, runs an accelerated course. Almost all observers who gather their statistics from private practice assign a much greater average duration to the disease. Such statistics are, however, not numerous. In this latter class of cases, the average is from six to eight years. They comprise persons in whom the existence of the disease is recognized in its incipiency, and who most persistent in carrying out both hygienic and medicinal

are

treatment.

The most extensive and carefully-studied statistics of this class that have come under my observation were collected by Dr. Williams, of London. Of 1,000 of his private patients whose career was watched for a series of years, he found 802 living when the statistics were analyzed; of these, 46 per cent. were cured. 38 per cent. were greatly improved; in 13.4 per cent. the disease was stationary, and in 43.5 per cent. there was increase of trouble. Of the 1,000, 198 died, but the average duration of their life was 7 years 8.7 months; 64 per cent. of these lived more than 5 years. Of those alive when the statistics were tabulated, 41.4 per cent. lived from 1 to 5 years; 58.6 per cent. lived 5 years and more, and 30 per cent. lived from 10 to 30 years.

These facts emphasize the chronic character of the disease, when it is well cared for.

Thirty-five per cent. so far recovered that they could return to and pursue their regular occupations, and maintain such general health that they might be considered well. Those who were worse, and must be looked upon as genuine invalids, constituted 28 per cent. only. Dr. Williams concludes from his statistics that "surely the time is come when we can hold out a fairly hopeful future to the consumptive patient. We can tell him, that if he is prepared to make certain sacrifices of time, of money, and of liberty for some years, to rigidly carry out certain common-sense rules which long experience of the disease inculcates, he may, under favorable circumstances, live for a long period, even to the ordinary span of life; and, as he lives on, may gain sufficient strength to resume his former occupation and duties." THE EARLY DAYS OF MY EPISCOPATE. By the Right Reverend Wm. Ingraham Kip, D.D., LL.D., Bishop of California. 12 mo, pp. 263. New York: Thomas Whittaker. 1892. [This book was written, just as it appears here, nearly thirty-two years ago, At the time the author wrote it, he intended to bequeath the manuscript to his family to be published after his death. He has concluded, however, to print it during his lifetime. He has been Bishop of California more than thirty-eight years. During that time he has witnessed marvelous changes in the State of California-it has been a State since 1850-in the habits, manners, and customs of the people residing there, and in the means of reaching the Pacific Ocean. The book is entertaining and useful as a record of the condition of things in the early days of the great commonwealth on the other side of the Rocky Mountains. The volume is also an unconscious revelation of the author-a revelation of which his

family and friends have reason to be proud. It is evident that Bishop Kip must have shown no slight tact, judgment, and common sense in dealing with the incongruous and, in some respects, uncivilized elements of Californian life in the "fifties." A portrait of the author is a frontispiece. We give, as likely to be of widest interest, a description of San Francisco, as that city appeared to the Bishop when he went to reside there.]

THE

HE first thing which strikes the stranger with surprise in passing through the streets of San Francisco is the excellence of the buildings in this city, which is little more than five years old. In Montgomery street, there are massive edifices of granite and brick which would not look out of place in the thoroughfares of our cities at the East. One, of white granite, seventy feet and three stories high, was prepared in China, the stone all cut and ready to put up. The first company of Chinamen who came out were imported with this granite, to erect the building.

There is something about San Francisco which, strange as it may seem, constantly reminds me of Paris. There is a freedom from the stiffness and conventionalities of Eastern cities, and a liveliness not seen there. The splendid cafés and restaurants on every street are always open and filled with company. Families occupy apartments in the foreign style. The population has come together from every civilized nation on the earth, and from some which can scarcely claim that character.

What most astonishes a new-comer is the scale of prices. When I reached San Francisco, it was at its height. Luxuries commanded a prohibitory price. Apples, for instance, I have often seen at five dollars a piece. Rents were startling. Near my lodgings (in Stockton street) was a two-story brick house, of about thirty feet frontage, occupied as a boarding-house, which rented for five hundred dollars a month (everything is here by the month).

The ordinary price for a meal is one dollar. In the fashionable restaurants of San Francisco, it is, of course, much more for a dinner, but one dollar is the ordinary price in the smallest country towns throughout the State. Gentlemen are in the habit of hiring rooms in one place and taking their meals at another. The ordinary price for good board in this way (board alone) is sixteen dollars a week.

Servants' wages were-cooks', from $70 to $100 a month; chambermaids', from $40 to $70, and nurses', $5 a day. Common laborers were paid $3 a day, and mechanics much more. A doctor's fee was ordinarily about eight dollars a visit.

Men who five years ago were worth nothing, are now millionaires. The changes in the value of property are almost incredible. I pass every day in Montgomery street, a square which five years ago was sold for twelve dollars it is now worth six hundred thousand dollars. As you walk through the streets with one well acquainted with men and matters, he points out to you-" That is the man who killed in a duel." That is Mr. who shot last Winter!" and so Yet their position, neither socially nor politically, seems much affected by it.

on.