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I might enlarge this detail did time permit, but surely in this rapid sketch we see enough to fill our hearts with gratitude and love to that precious Saviour who has done so much for us. Let us then to-day, a day appointed by our worthy Governor for the purpose, give thanks to God, for all the mercies we enjoy, and let us call upon our souls and all that is within us, to bless and magnify the name of our God, and never be unmindful of his benefits !

Kruiet and Criticism.

THE SUFFERING SAVIOUR; or, Meditations on the Last Days of Christ npon Earth. By

the Rev. FREDERICK W. KRUMMACHER, D.D., Chaplain to his Majesty, the King of Prussia. Translated under the express sanction of the author, by SAMUEL Jackson. Edinburgh, T. & T. Clark. Philadelphia, Smith & English. 1856.

A work on such a subject, by such an author, will necessarily awaken much expectation in the religious world. That expectation will not be disappointed. Dr. Krummacher, already so successful in scriptural exposition, has not been abandoned to the delusion of philosophy and error in writing upon the sacred theme of Christ's sufferings. A thrilling and solemn interest is kept up from the beginning to the end, and the Christian reader is often led to exclaim, with adoring rapture, looking up to his suffering Saviour, "My Lord and my God!”

The work contains fifty-three Meditations, on all the important incidents transpiring immediately before the crucifixion. The arbitrary division into the “Outer Court," the “Holy Place," and the “ Most Holy Place,” is merely intended to point out the different stages in the Redeemer's sufferings, without attaching a greater or less importance to them. The first division includes the events from the Saviour's announcement of bis going up to Jerusalem, to the scenes in the garden of Gethsemane. The second division includes the events from Gethsemane to the Crucifixion. The third division includes the events from the Crucifixion to the Interment. A holy reverence breathes in all the descriptions, interpretations, and exhortations of the volume; and we predict that the work will be held in high esteem for its practical influence by all who love the name of Jesus. The Messrs. CLARK, of Edinburgh, to whom the religious world is indebted for so much edifying religious literature, have issued the volume in fine style.

THE LIFE OF ARCHIBALD ALEXANDER, D.D., LL.D., First Professor in the Theological

Seminary at l'rinceton, New Jersey. By JAMES W. ALEXANDER, D.D. New York. Charles Scribner, 145 Nassau Street. Pp. 563.

This volume is an abridgment of the larger work by the same author. The original edition was noticed at some length in this Magazine. It was reviewed still more particularly in several other periodicals, and its merits are widely known. By abridging it, the author bas reduced the expense without materially diminishing its value. “The reasons for this condensed edition,” says he, “ are sufficiently obvious. Many persons, who would gladly have perused the larger memoir, found it beyond their reach. It will be seen, on collation, that the abridgment has been slight, and that the narrative is scarcely touched. Especially is the autobiographical part given entire.” This statement is all we deem it necessary to make, in order to commend the book to the attention of our readers. Those who do not wish to incur the expense of the larger edition, will find in the present one an inviting substitute. The type is the same as in the larger edition, and the paper and style of binding are pleasing to the eye. We hope it will bave a wide circulation, and especially that each of our young ministers, and of our candidates for the ministry, will possess himself

of a copy

My Father's House; or, The Heaven of the Bible. By JAMES M. MACDONALD,

D.D. New York. Charles Scribner, 145 Nassau Street. Pp. 376.

This is a beautiful volume, on a magnificent theme, and enriched with elevated and Scriptural thoughts. In this age of unfounded vagaries about the invisible state, concerning which men "professing themselves wise become fools,” by their silly and nonsensical disclosures from the “spirit-world,” it is refreshing to open a book which treats of this sublime subject on Christian principles, and unfolds to the inquirer after truth those views of heaven and of souls departed, which are adapted to purify the heart, inspire hope, and produce peace and joy. The author takes a wide range of topics, and discusses them with clearness and ability, closing with a chapter on our “Guide" to that holy and happy place, viz., the Lord Jesus Christ, and another on our “preparation” for it, viz., faith and a holy life—two topics which form a very suitable conclusion to the preceding trains of thought.

The chapter on infant salvation contains much that is excellent, but we think it is injured by the introduction of an unsound argument. Good arguments, of which there are several, are rather weakened than otherwise by being associated with one of an opposite character. We allude to his first reason for maintaining that there are “little children in heaven,” viz., the rule which Paul lays down, Rom. 2 : 12–16, concerning the heathen. This standard, he says, is “the light or knowledge which men have severally enjoyed;" from which he argues that there is no room to doubt as to the salvation of all, the children of the heathen as well as of Christians, who die in infancy.” We respectfully submit to our worthy brother (1), that the Apostle had no reference in that passage to infants, but adults, and that it cannot be applied to infants, without a perversion of its original design ; (2), that the Apostle does not teach that the heathen possessed sufficient light to save them, but only to justify their condemnation; and (3), that the argument derived from it for infant salvation is inconsistent with those which follow, and with other parts of Scripture, which teach the fall of all mankind in Adam, infants as well as adults, and that their salvation is an act of grace, through the righteousness of Christ imputed to them, and the work of the Holy Spirit regenerating their corrupt moral natures; whereas, this argument assumes that they are saved as an act of justice. “If the heathen will not be judged according to the revealed will of God, because they have been ignorant of it, it is certain that infants, who die before they bave any knowledge of it, will not be judged by it. And they are just as ignorant of the light of nature as they are of revelation, and cannot be judged by it,

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and therefore we conclude that there is no law that will condemn them on the day of judgment.” If this reasoning is sound, we cannot see why the atonement of Christ was necessary in order to save infants. But all the other arguments predicate their salvation (and truly so, as we believe) upon their being sinners, but redeemed from sin by "the precious blood of Christ.” We may have misapprehended the author in this argument; but if we have not, we think he will find cause, on a review of the subject, to abandon it as invalid. We are glad to say that we have discovered no other sentiment to wbich we take exception, and that we cordially commend the book to our readers. We doubt not it will afford them both pleasure and profit.

ARMINIAN INCONSISTENCIES AND ERRORS, in which it is shown that all the Distinc

tive Doctrines of the Presbyterian Confession of Faith, are taught by Standard writers of the Methodist Episcopal Church. By the Rev. HENRY Brown. Philadelphia : William S. & Alfred Martien, pp. 430.

The author states in the preface that “the substance of what is here published, appeared originally in a series of numbers in the Watchman and Observer, a religious newspaper of Richmond, Virginia.” During the progress of the publication, repeated flattering notices of the effort were given, sometimes through the press, sometimes verbally, and sometimes by private letters; and, at the close, the request that it should be put into a more permanent form was so extensive, that the author did not feel at liberty to decline it. He has therefore revised and somewhat enlarged the original. This brief statement shows how highly the articles contained in this volume were appreciated when first published ; and from an examination of them, we are not surprised that their republication in a more permanent form was requested from various sources. They vindicate in a convincing manner the leading doctrines of the Calvinistic faith, as distinguished from the Arminian and (what gives them peculiar interest) this is done to a great extent by quotations from Arminian writers. True, these quotations are not all Calvinistic. The same writers exhibit the remarkable inconsistency of teaching in one place Calvinistic doctrines, and in another Arminian. One might imagine they had adopted Professor Park's theory of two theologies, one of the intellect and the other of the feelings.

We notice, however, that in this case, these two theologies are adverse to each other only when renewed Christian feelings, which were always Calvinistic, are manifestly connected with illogical minds or strong and inveterate prejudices. A good logician is rarely an Arminian, and if with accurate and cultivated reasoning powers, and a good degree of candour, he possesses genuine piety, he could no more embrace any other theology than what may be called at least moderately Calvinistic, than he could reject the Holy Scriptures or discredit the testimony of his own renewed moral nature. Mr. Brown has performed a valuable service in bringing together these quotations. We earnestly commend them to our Methodist

brethren, whose pious feelings, we doubt not, will assent to their truth, whatever may be their theoretical views. And if they are found to accord with our inward Christian consciousness, we justly infer that they are scriptural and worthy of all acceptation. We may add that Mr. Brown is one of our worthiest pastors, and that with his meek and quiet spirit, he has been led into controversy only from convictions of duty.

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THE BIBLE HISTORY OF PRAYER, with Practical Reflections. By Chas. A. GOOD

Boston: John P. Jewett & Co. Cleveland : Jewett, Proctor & Worthington; New York: Sheldon, Lamport, & Blakeman, 1856.

The plan of this volume is happily conceived. The Bible exalts prayer as a means of grace, and illustrates its power in the lives of many who practised it. Mr. Goodrich has selected the prayers of some of the eminent saints under the old and new dispensations, for the purpose of illustrating God's providential answer to prayer. There is a judicious ming- . ling of the didactic and hortatory with the narrative. The practical effect of such a volume upon a young Christian must be very encouraging and solemn, as well as delightful. The thorough study of the Bible bistory of prayer would go far, with God's blessing, towards the improvement of the piety of the Church. A religion that makes much of prayer is a Scriptural religion. Mr. Goodrich's book brings the mind in close contact with God, and His providence and grace, and we welcome all such works into our family and Sabbath-school Libraries.

Samson SHORN AND HIS Locks RENEWED: or the History of Spirituous Liquors in

Pennsylvania. By George DUFFIELD, JR., Pastor of the Coates Street Presbyterian Church. Henry B. Ashmead, Philadelphia, 1855.

The Rev. Mr. Duffield is one of the standard-bearers of temperance in Pennsylvania. His object is to show, first, how the use of spirituous liquors, as a beverage, came to be fastened upon the Commonwealth ; secondly, what, and how early were particular steps taken to remedy the evil; and thirdly, how far the experience of the past throws light upon the present and the future. A large amount of interesting information and discussion is comprised within this outline. Mr. Duffield contends strongly for maintaining intact the present legal provisions of Pennsylvania against spirituous liquors. We entirely concur with him in his views. Indeed, we are disposed to regard the Pennsylvania law as better suited, under existing circumstances, to the great objects of the temperance movement, than the Maine law. The Pennsylvania legal provisions embrace three different acts, which Mr. Duffield explains as follows:

“ By the Act 8th May, 1854, the dealer cannot furnish intoxicating drinks to any person of known intemperate habits, to a minor, to an insane person, or to any person when drunk, without fine, imprisonment, and civil responsibility for damage to person or to property. Any one can see at a glance how this will operate, and how readily multitudes will avail themselves of this shield.

“By 'an Act to prevent the sale of intoxicating liquors on the Sabbath day,' passed during the last winter, and the wholesome moral effect of which has been more immediately perceptible than that of any other statute that has thus far been enacted on the subject, it is now unlawful to sell at all on a day on which heretofore just twice as much liquor was used as on any other. From one end of the State to the other this law has been hailed with the most profound delight, and this Church, especially, have reason to rejoice in it as the work of one of their own members. To give the Sabbath to such a City as Philadelphia, and such a State as Pennsylvania, seems almost like a republication of the Decalogue. Now that this ark of the covenant is restored to us once more from the hands of the Philistines, we would be dastards, indeed, to allow it to fall into their hands a second time.

“The third law is the · Anti-License Law,' or 'the Act to restrain the sale of intoxicating liquors,' and was also passed at the last session.

"By this law no person is allowed to sell or provide a place for intoxicating drinks, as a beverage, under very heavy penalties. It further ordains, that no


license for the sale of liquors shall be granted to the keeper of any hotel, inn, tavern, restaurant, eating house, oyster house or cellar, theatre, or other places of entertainment, amusement, or refreshment. The great design of this law is, on the one hand, utterly to exterminate the groggeries with which we have been so long cursed, and on the other, to have all venders brought under the supervision and power of the Court of Quarter Sessions, who can reduce the number of them to as few as they please, down to the smallest point in each county, and take care to put their licenses only in safe hands.

Total prohibition one day in the week! Total prohibition every day for minors and drunkards!! The utter extermination of tippling houses!!! This is wonderful progress indeed! Let us maintain the ground that we have gained."

If Pennsylvania will maintain these enactments among her laws, and if the people and magistrates will see that they are executed, intemperance will make no progress in the Commonwealth.

SALVATION PROCLAIMED. A Sermon preached at the opening of the Third Asso

ciate Presbyterian Congregation in Philadelphia. By the Rev. Tuomas H. BEVERIDGE, Pastor. Joseph M. Wilson, Philadelphia, 1856.

In this interesting and able sermon, the preacher considers first, the Blessing proclaimed, and shows that salvation is a blessing needed, divine, complete and comprehensive, costly, free, and everlasting. In regard to the proclamation of this blessing, it is shown that this was the purpose for which the building was erected, that there is an offer of it to every one present, and that there is great danger in neglecting it. Prefixed to the sermon is an account of the Associate Church in Philadelphia. The pamphlet is a valuable one, and is well printed.

THE DUTY OF THE PRESBYTERIAN CHURCH : A Discourse delivered before the Gene

ral Assembly of the Presbyterian Church in the United States of America, on the opening of the Sessions in 1819. (Published in 1836—Republished in 1855.) By JACOB J. JANEWAY, D.D. New Brunswick, N. J. Press of J. Terhune, 1855.

Dr. JANEWAY was appointed Moderator of the General Assembly in 1818, and delivered this sermon at the opening of the succeeding Assembly. With the voice almost of a prophet, Dr. Janeway warned the Church of her coming dangers. He particularly remonstrated against the admission into the ministry of men who do not preach the doctrines of the Confession of Faith. He maintained that, in order to preserve the peace of the Church and soundness in the faith, we must adhere to two radical princi. ples, which were incorporated by the Fathers into our Form of Government.

The first principle is, that no man can become a minister in our Church, who does not profess SINCERELY to receive and adopt the Confession of Faith as containing the sysTEM OF DOCTRINE taught in the Holy Scriptures.” The second principle is, “ that no minister in our Church is allowed, by the constitution, to preach any doctrine INCONSISTENT WITH THE CONFESSION OF FAITH; nor can be do so consistently with his own VOLUNTARY ENGAGEMENT.” The chief source of all the difficulties in the Presbyterian Church arose in the violation of these two principles. Dr. Janeway's sermon also contains important suggestions about conducting the cause of missions, domestic and foreign. It is a sermon of great historical interest, and is a precious testimonial of the ministerial fidelity, sagacity, and independence of the venerated servant of God, who yet lives to labour in the Church.

Many curious, lively, and interesting notes are added to the sermon, for

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