the only proper starting point for improvement in the exercise of Christian charity-we mean the consciousness of many on behalf of evangelical Christians, as regards the fundamental cause of the defective character of our present benevolent operations, which lies in the low and rationalistic views, now too generally prevalent, concerning the Church and its official functions.

4. We have been thus particular in drawing a somewhat dark picture of some of the extreme tendencies of modern Protestantism, in order to draw from the general fact an important conclusion, viz: Protestantism, in its present condition, does not present a full and normal state of Christianity, as this is expressed in the character of Christ and in his blessed gospel, and it seeks its final completion, therefore, in a still higher degree of perfection. We do not draw this conclusion to disparage its great merits, or to rob it of its numerous laurels. Far be it from us, that we should take away a single mite from the weight of its glory. Yet we must not be blind to its faults and defects, even in our dream of infallibility we hurry it to the goal of speedy inevitable ruin. With all its faults and defects it may still be a higher and more perfect form of Christianity than that from which it sprung, which had of course also its defects and diseases, and this in fact seems to be the only way in which it can be brought to a proper sense of its wants, and of its final destiny. But as regards the correctness of the conclusion, let facts be considered-let it be shown that the three fundamental factors of the history and progress of true Christianity are not fully developed in their normal relation, in its present form and condition, or in the general scheme of its polity, as we have endeavored to do in the course of this article, and no more is required to prove its correctness. No one that has any knowledge of its actual condition, or that has candor and liberality enough to examine impartially into its real state, can deny that it is predominantly and unduly prophetical, and that the priestly and kingly functions are not allowed to come to the full and normal exercise of their significance and force in its polity and Cultus. Its monstrous doctrinal difficulties and differences, its endless schisms and here

sies, its crippled benevolent and charitable operations, and its present deep and earnest struggles in favor of a more churchly and sacramental conception of its own peculiar life and Cultus show really clear enough, that it must and does look beyond its present state as the goal of its perfection and final destiny, and that it can never reach that degree of perfection, when all shall be one in the unity of the faith, and in the knowledge of the Son of God, after the fulness of the measure of the stature of Christ, without including much which it now excludes and denounces; not saying a word of its culpable neglects and unintentional faults. As long as Protestantism does not present a full grown stature or form of Christianity, comprising all that constitutionally and necessarily belongs to it, as the historical continuation of the life and character of the God-man himself; as long as it does not embody in its polity Doctrine, Life, and Law in their normal and living relationship, working Faith, Hope, Charity in the full fruition of their heaven-born earthredeeming character, so long we must not blindly and fanatically assert that it stands in need of no reformation, or that it must stand forever in its present form, as the faithful resuscitation simply of biblical and early Christianity. Let us rather hope and pray for a more perfect state of the Church-when it shall be more perfectly imbued with the Spirit of Christwhen its form shall correspond more fully with its inward supernatural life and constitution-when the spirit and form of its polity shall more faithfully express the mediatorial character of Christ, its blessed and glorified source and head—in short, when it shall be "clear as the sun, fair as the moon, and terrible as an army with banners."

Pottsville, Pa.

L. E. G.

ART. VII.-SHORT NOTICES.

CASES OF CONSCIENCE, OR THE INQUIRING CHRISTIAN INSTRUCTED, &c., &c. By Messrs. Pike and Hayward. New Edition, a late London Edition. Philadelphia. Smith & English, 86 North Sixth St. 1855.

WHEN a book lives a hundred years, and a new edition of it is then published, we may be sure there is something in it. This long vitality must have something to sustain it. Especially may we be sure that when a work on topics pertaining to practical piety, is thus long lived, there is something in it to satisfy the ever recurring spiritual wants of the human soul. Not the least recommendation of the book before us, is that it was first published in 1755, and is now republished, after the lapse of a century. And a careful investigation of it will show that it has body and substance enough to secure this longevity. It is plain, pointed and practical, and is eminently fitted to serve as a guide to the sincere and humble Christian. It grapples with those very difficulties which Christians are most likely to meet in their own experience, some of which are exceedingly perplexing, and the manner in which it endeavors to dispose of them is skillful, affectionate and evangelical. Two or three of the questions proposed and answered may serve as indices of the general drift of the book. "Case 1. How shall we distinguish between the workings of natural affection and the real exercise of grace in religious duties?" "Case 23. How may a professor, who fears lest his experiences are counterfeit and not genuine graces, come to such satisfaction concerning his state, as shall encourage his continued reception of the Lord's Supper?" "Case 18. How may a Christian know that he grows in grace?" &c., &c. Ministers will find this volume a valuable aid, in the work of pastoral instruction, if put in the hands of young converts who yet hope with trembling. C.

THE PLURALITY OF WORLDS, with an Introduction by Edward Hitchcock, D. D., President of Amherst College, and Professor of Theology and Geology. A new Edition, to which is added a Supplementary Dialogue, in which the Author's Reviewers are reviewed. Boston; Gould & Lincoln. New York; Sheldon, Lamport and Blakeman, 1855, pp. 376. THE relation of science to religion is a subject which has, for

many years, engaged the serious attention of the Christian philosopher. The discoveries of the former have happily served not only to illustrate, but also to confirm the teachings of the latter. Especially have the most recent investigations in the departments of astronomy and geology, contributed much towards unfolding the truths of divine revelation, and enlarging the mental vision of the intelligent Christian. It must be admitted, however, that much of what has been brought to bear upon the truths of religion from the sphere of astronomy, rests upon no better foundation than that of plausible hypotheses. Of this nature are the teachings, which assume, that there is a plurality of worlds, and that these worlds contain inhabitants of a spiritual and intelligent nature like unto man. It is not strange, therefore, that there should be a difference of sentiment even among intelligent Christian men with regard to the propriety and validity of such teachings.

He

The astronomical discourses of Dr. Chalmers have been long before the Christian public, and the grand and magnificent views which they present, have found many admirers. Yea, his speculations drawn from the science of astronomy, in relation to innumerable worlds besides our own, peopled with intelligent inhabitants, have come to be pretty generally regarded as unquestionable truth. There are, however, some exceptions to this general rule, among which the author of the work, the title of which is placed at the head of this article, occupies a prominent place. He calls in question the position, which assumes a plurality of worlds, and especially the fact of their being peopled with intelligent inhabitants like unto man. does this on philosophical grounds. His arguments are drawn particularly from astronomical and geological science. Though in some respects, his conclusions are too sweeping to meet with anything like general concurrence, yet there is much truth in many of his positions and much instruction is to be obtained from a careful and candid perusal of his work. One pleasing feature about it, is the fact, that, in all his investigations, the author manifests the highest reverence for the teachings of divine revelation, and seeks throughout his work to exalt and not to disparage the Christian religion.

F.

THE

MERCERSBURG QUARTERLY REVIEW.

JULY, 1855.

ART. I-CONYBEARE AND HOWSON'S EPISTLES OF ST. PAUL.

THE LIFE AND EPISTLES OF ST. PAUL. By the Rev. W. J. Conybeare and the Rev. J. S. Howson. Two volumes, octavo. New York: Charles Scribner, 145, Nassau Street. 1854.

IN the last number of this Review we addressed ourselves to unfolding the Life of St. Paul, under the guidance of the authors of the work named above; promising, Deo volente, to give our future attention to the translation of the Epistles and Speeches contained in the work. That promise we now endeavor to redeem.

We remarked, previously, that the main feature of a better type of exegesis, now rising into the ascendant, is reproduction, i. e., bringing forth in living freshness of allusion, and incident, and illustration, and idea, by the aid of philological and historical research, and artistic skill, the component parts of Scripture, which once were instinct with a vigorous life regarded in the peculiar circumstances in which they were produced. To accomplish this result, in the case of those portions of Scripture under consideration, is the aim of the translator of these Epistles and Speeches of the great Apostle of the Gentiles. It is not his intention, as it was not the intention of Dr. Campbell of Aberdeen in his translation of the Gospels, that this translation shall in any manner supplant the Authorized Version. It is simply given as a contribution to critical exegesis,