of clergymen as well as to several classes of students in the Newton Theological Institution, whose wishes have been regarded in now committing it to the press." He adds that though it was "originally designed for publication," he has retained it so long and "revised it more than once, lest some of the language might seem to be unduly severe." Originating thus, and kept within the compass of these pages, the discussion of course is not meant to be as exhaustive or ample as some others, for example as Dr. Hodge's "Systematic" treatise, yet it is far from being therefore superficial, and is the better suited for the mass of readers, being, as the author says, "intended for the people." It will be seen at once, from the analysis given, that he enters into the theological questions of late years reopened in New England, and especially in opposition to the views of Dr. Bushnell, on the humanity of Christ, the God-ward bearing of the atonement, the nature of justification, and related themes. In general he maintains the common doctrine of evangelical divines concerning the death of Christ as a propitiatory sacrifice necessary to forgiveness, and not merely a measure leading to repentance. Yet instead of the "governmental" theory prevalent in New England, he inclines to the older theology, holding that the atonement "took up into itself and expressed God's righteousness," even "the penalty due to men for their sins" (pp. 114, 151), and even that Christ thus, in his consciousness, entered into the "remorse" of those for whom he suffered (p. 144). Yet he disclaims the more rigid "commercial" view that he "bore just the amount of suffering which awaited sinners unredeemed" (p. 150), nor does he limit the atonement to the elect. And within the limits of what the author modestly calls "this little work," it will be acknowledged that he is careful and discriminating in handling these themes, and especially in the principal arguments, which must be from the Scriptures. To this source he appeals in the light of elaborate modern criticism, and with effect. His work therefore is not unworthy of his position in a respected Seminary, and may help many readers in their inquiries.

SACRAMENTAL ADDRESSES.*-A glance at any page of these addresses, one hundred in number, and each founded on some passage of Scripture,-is enough to show their highly evangelical

Sacramental Addresses and Meditations. By the late HENRY BELFRAGE, D.D., Falkirk. Eighth edition, complete in one volume. New York: Robert Carter and Brothers, 1873. 12mo, pp. 411.

and devotional character, and hence their appropriateness to the Lord's Supper, for which they were prepared and used. They are at once doctrinal and practical, and with a happy variety of citation and comment ever keep the unity of the occasion. The successive editions they have passed through, and the warm commendation of the late Prof. Balmer of Berwick, show their high appreciation in Scotland. That one minister should have written so many addresses for this one class of occasions seems to us remarkable. Of course they were delivered memoriter, which is a common method of all preaching in that country, but seems to us generally less desirable than either reading or a more strictly extemporaneous habit as to language. Our readers are aware that the Scotch celebrate the Lord's Supper less frequently than our churches, only two or three times or even once a year; and then connect it with several preaching services, several ministers being employed together, a large assembly convened from the vicinity, the tables surrounded by successive companies, and each company addressed separately both before and after the participation. With a view to these two addresses, each of these meditations is divided into two parts. The ordinance is thus made more of a specialty, and becomes particularly impressive; but this infre. quency and this kind of solemnity are not according to the primitive usage, and we think not the most desirable on the whole. Among ourselves, the rite recurring oftener, and in most places following a common Sunday service, little is gained, as it seems to us, by formal exhortation. These addresses, however, are not the less suited to private reading by our communicants before and after the public service, and in this use may be found both pleasant and helpful.

DR. NADAL'S LIFE AND DISCOURSES.*-The year 1870 is commemorated in this memoir, and was spoken of at the time, as marked by the deaths of an unusual number of eminent men in the Methodist Episcopal Church, as "during the first few months," "Thompson, and Kingsley among the bishops, McClintock, Nadal, and Foss among the educators and preachers,

*The New Life Dawning, and other Discourses of Bernard H. Nadal, D.D., late Professor of Historical Theology in the Drew Theological Seminary. Edited, with a Memoir, by Rev. HENRY A. BUTTz, M.A., and an introduction by Bishop R. S. FOSTER, D.D., LL.D. New York: Nelson & Phillips. Cincinnati: Hitchcock & Walden, 1873. 12mo, pp. 421.

besides several laymen." Dr. Nadal was by general acknowledgment one of the foremost in the denomination in respect to abilities, attainments, activity, and usefulness. The volume before us is a fit tribute to his memory. It opens with a fine portrait, which recalls his face the only time we saw him, which was in the delivery of his interesting lecture on Chrysostom. After a brief, affectionate "Introduction" by Bishop Foster, the memoir, of eightysix pages, tells us what little is known of his ancestry, more of his childhood and youth, his work and character as a preacher and pastor, then as a writer, as a professor, and as a patriot, his personal Christian life, and his character and course at home, up to his death, adding the many marked testimonies then drawn forth of "appreciation and sympathy." Then follow nineteen of his discourses, the first giving title to the volume. In a manly animated style, they treat of the facts and doctrines of Christianity, especially in their practical relations, showing him to have been both a thoughtful and fervent preacher, presenting the gospel distinctively yet with a variety adapted to all classes and with uncommon vivacity. The sixth sermon, on "the Higher Life," handles that subject more guardedly than most of those who now make it a specialty, whether in his own or in other denominations. His scholarship and refinement are the more remarkable from his lack of opportunities in early life. What we have read of these sermons prepares us for the testimony of Dr. Crooks, that "effective as he was in the use of the spoken word, as a writer he was almost without a peer in the American Methodist Church.” His richness and delicacy of sentiment and command of language may be seen in "one of his editorials" in the "Methodist," quoted on p. 48 "as a specimen of his style on æsthetic topics," while his manner in the sermons is toned down to a becoming sobriety. We regard him as a striking example of the modern progress of literary culture in the communion which he so much adorned. Nor do we see in him the falling off of that fervor which has been the glory of that communion, and which we have feared might be sacrificed, in some of his younger brethren, to graces and accomplishments that after all are of less worth in the Master's service.

THE MIRACLES OF FAITH.*-As charming a book, both in matter and style, as we have met with for many a day. We should

*The Miracles of Faith. A Sketch of the Life of Beatè Paulus. By MARY WEITBRECHT. With an introduction by REV. CHARLES S. ROBINSON, D.D. New York: Dodd and Mead, 1872. 24mo, pp. 103.

be glad to put it into every Sunday School and every family in the land. Not too long to be read at a sitting, it will not be laid down by any cultivated reader who has taken it up till it is finished. Beatè Paulus was a most devout, gifted Christian woman, who lived only a few years ago in a village in the south of Germany, the daughter of Pastor Halen, who was noted for his piety and eloquence-the wife of a minister who was a rationalist, but was at length won to better views by her rare virtues,—and herself the mother of nine children, six of them boys,-one of them giving the world this narrative. Even apart from her religious excellence she was remarkable for her energy, genius, and attainments. In the straitened circumstances of the family she heard her young boys recite the Latin declensions around her "washing tub," and drew them and adults, as with a spell, by her skill in narrating Bible histories. But her chief "power with God" and men lay in her faith. And the chief sphere of this faith, besides all the arduous tasks of her home life, was in obtaining a really good education for her children in spite of poverty. This she proposed and accomplished against the judgment and dissuasions of her husband and other friends, who considered the scheme chimerical, as utterly beyond their means. And her chief reliance was prayer. Again and again, in emergencies that threatened to take her boys from their schools, even taunted as if with failure, this was her resort, and as often the most pressing wants were supplied in ways wholly unexpected and Providential. Those children rose up and called her blessed. These instances of her faith and prayer and success are the principle matter of the volume, and hence fitly give it the title of "Miracles of Faith." In view of this and other like authentic narratives, the Sadducean thinkers who allow no other efficacy to prayer than the natural reflex influence of the act as of a soliloquy, may be fairly challenged to prove the sufficiency of their doctrine. Examples like these are the best sort of argument against scepticism on this subject. Beatè Paulus was one of those who in Germany have been called "Pietists," this word passing as a current term of reproach for earnest Christians in that country, like "Puritans" and "Methodists" in England. Are there not zealous believers enough in our country and time to earn some like reproach? Hagenback tells us that in the long periods of war and rationalistic error, spiritual religion was kept alive in Germany chiefly by those people who made much account of special answers to special prayer. Certainly that country gives

us signal examples as well of the most childlike trust as of subtile thought and profound erudition. To those already honored in the past the saintly name of Beatè Paulus is now fitly added, and we would have this book everywhere read "for a memorial of her."

ENIGMAS OF LIFE.* This book contains seven chapters entitled respectively "Realizable Ideals;" "Malthus notwithstanding;" "Nonsurvival of the fittest;" "Limits and directions of human development;" "The Significance of Life;" "De profundis;" "Elsewhere." These titles of the chapters give some hint of the contents of the book. The author has, evidently, thought intensely upon what he calls the "enigmas of life," and sadness has been in his soul as he has thought of them. He attempts a solution of some of the problems that present themselves to his mind as he looks upon man and society, but reaches no conclusions that are very definite or satisfactory even to himself.

He believes in the perfectibility of the race, but sees almost insuperable obstacles in the progress to perfection. He accepts the Darwinian theory of "natural selection," and thinks that in accordance with that law the strongest and best would survive, and the weakest and worst die out, and thus society gradually advance. But civilization itself counteracts and suspends the operation of this law. Civilization calls upon the strong not to trample out the weak, but to help them. It builds hospitals to keep the diseased alive, and so, keeping the infirm in society, checks its progress toward perfection. Thus some of the very elements of progress come in to make the problem of progress more difficult and complex. Still the author hopes "the strongest and the fittest will prevail, multiply, and spread." With respect to the development of the obstacle in the composite nature of man. made up of three elements, body, mind, and spirit," and no one of these elements can reach the fullest development except at the expense of the others. The perfection of physical power in man, he maintains, is not compatible with the perfection of mental power. The highest development of the intellect is not compatible with the highest devolopment of the moral nature. The ideal of humanity on earth, therefore, is not the very highest

individual, he finds an "Man," he says, "is

* Enigmas of Life. By W. R. GREG. Boston: James R. Osgood and Co. 1873. pp. 322, 12mo.