body made importunate in its appetites, for similar ends of activity and the procreation of the species; and, third, an annexed regulating influence of the Spirit of God, but so annexed as to be resistible, or, rather, rejectable, that he might have the character of an accountable agent. Respecting the first and second of these elements, I am concerned, for the sake of my argument, that it be carefully observed that the passions and appetites were ardent and strong from the beginning; and that the whole at least of their present ardour and strength in ourselves is not the consequence of the Fall-that they were made such by the holy Creator for the beneficial ends mentioned -so ardent and strong that their prevalence over the moral sense would have been certain but for the regulating power of the third element. And respecting this third element, that to question the need of such spiritual regulation for man in his state of innocence, and, even independently of the peculiar ardour and strength of his passions and appetites, to represent him as having been adequate to the task of maintaining his integrity for an hour-during the period occupied by even one thought-appears to me to be the asserting for him, as absurdly as profanely, of an attribute of creature self-sufficiency. You might as well represent his animal life to have been independent of the constant sustentation of Providence. Observe, in the second place, still in respect of Adam himself, that, having transgressed, among all the other losses which he sustained there was that of the regulating influence of the Spirit; so that his mind not only rushed into all disorder, under the force of its own powers, like a machine deprived of its regulator, but became an enslaved victim of the flesh. This state is expressively denominated in the Scripture carnal-mindedness; and if Adam was ever redeemed from it, it was only through the regulation of the Spirit having been recovered for him by the mediation of the Promised Seed. Observe, in the third place, in respect of Adam's offspring, that the great original law of the Creator was that his fiat-his command for the formation of an accompanying soul-should constantly go forth on the occasion of every case of corporeal generation. To represent the parent as being equally instrumental in the formation of the mind as in the formation of the body of his progeny, infers either gross materialism in the creed, or the fancy, that mind generates mind. The only other hypothesis is the absurd one, that all the souls of his progeny were originally lodged in Adam, in embryo, to be successively developed till the number was exhausted. Let it, therefore, be regarded as a point conclusively determined, that every soul has its origin directly in the power of God-in accordance with the Scriptural declaration that when at death the dust shall return to the earth as it was, the spirit shall return unto God who gave it.' Observe, in the fourth place, that since all minds proceed directly from the formative hand of God, they are, in the first instance, pure and unperverted. In making this statement I assume anything but an attitude of defence and apology; on the contrary, for any one to deny it, and represent them as being at their origin tainted and inclined to sin, I denounce as being an impeachment of God as being the author of sin in the worst form possible in which the impeachment can be inade-as not only tempting to its commission, but directly creating it. It requires only one other evil thought of him to perfect the blasphemy, viz., that he will avenge himself on that of which he himself is the originator.” -Pp 49-52.

Of four propositions bere enunciated we consider that there is not one to which we could give unreserved assent. In respect to the first, we are at a loss for the chapter and verse which states that Adam had in Paradise an annexed regulating influence of the Spirit of God. It may be found in the writings of President Edwards, "whose unscriptural and unphilosophical theory of regeneration" our author denounces in his preface, but of whose concessions to Dr. John Taylor, in his "Reply on Original Sin," he so gladly avails himself in the appendix. But we venture to suggest that, after all, the supposition is gratuitous. The Scripture tells us of a tree of life whereof Adam had right to eat; and it tells us of a tree to eat of which the penalty was death. For the rest we are indebted to an unwarranted hypothesis. In respect to the second, there is novelty in the idea of a rejectable indwelling of the Holy Spirit, which availed not to preserve from sin in a state of innocence, and was quick to withdraw upon the prevalence of transgression. The “ privation revealed is" of the tree of life." (Gen. iii. 22.) In respect to the third, our author has as entirely run counter to brother Jonathan as he has perverted the teaching of revelation. We cannot improve on the words of "Edwards."

"That the posterity of Adam should be born without holiness, and so with a depraved nature, comes to pass as much by the established course of nature as the continuance of a corrupt disposition in a particular person after he has once possessed it; or as much as Adam's continuing unholy and corrupt after he had once lost his holiness. Though there be the immediate agency of God in bringing the soul into existence in generation, yet it is done according to the method and order established by nature, as much as his producing the bud or the acorn of the oak. It is agreeable to the established order of nature that the good qualities wanting in the tree should also be wanting in the branches

and fruit. And it is as much agreeable to the order of nature that when a particular person is without good moral qualities in his heart, he should continue without them till some new cause or efficiency produces them. In each step of God's proceeding with Adam, in relation to the covenant or constitution established with him, he looked on his posterity as being one with him. Though he dealt more immediately with Adam, yet it was as the head of the whole body and the root of the whole tree; and in his proceedings with him he dealt with all the branches, as if they had been then existing in their root."

And now as to the fourth proposition, upon which our author is petulant in the extreme. He maintains, without "defence or apology," that every mind is infused at birth, "pure and unperverted"! He supposes, moreover, three different states-" bright, blank, polluted." Of this a footnote informs us. Then he holds by the middle term, “blank," as conveying his notion of purity. "What monstrous shapes of opinion" do they hold who demur to his dictation! Humbly do we confess ourselves among the number of the malcontented. And we cannot but consider it highly unphilosophical to wind up a train of abstruse reasoning with violent declamation. On our author's part, the attempt to shape the attributes and acts of the Almighty according to that mould which his own reason and scholarship can most sensibly admire is but a refined idolatry. It is the province of faith to bow with acquiescence to that which is revealed. "Shall not the Judge of all the earth do right?" is not the proem to an argument upon the qualities of Divine justice; but it is the statement of an axiom from which there is no appeal. And" as to an impeachment of God as being the author of sin," we must read it in connection with the Doctor's admission that he is far from being creditably conversant with dogmatic theology." Otherwise he would have known that "it is all one in this dispute about what is just and righteous-whether men are born in a miserable state by a tendency to ruin which actually follows, and that justly; or whether they are born in such a state as tends to a desert of ruin which might justly follow, and would actually follow, did not grace prevent. For the controversy is not what grace will do, but what justice might do."-(Edwards on Original Sin).

Let it now be conceded that sin is, de facto, a negation. This by no means involves the "privation theory." We learn upon the highest authority that "Sin is the transgression of the law;" and we are in like manner taught that "Where no law is, there is no transgression." Even among men laws are not made to prevent crime, but to convict criminals. New laws are constantly being enacted in our own country to meet cases that arise for which the judicial code had made no provision. The late notorious riots at St. George's-in-the-East furnished an occasion for a short Act of Parliament, under which the instigators and abettors could be punished. Not less true is it that the embodiment of sin primarily supposes a state of purity. The devil is a fallen angel. The sinner is a rebellious creature of the Almighty. But when you advance beyond the normal origin of sin, you find at every stage of its existence the properties of distinct and essential being. Lust is a quality as much as love, with an equivalent power of generating its species. Covetousness is as much a quality as benevolence. And every vice is capable of diffusion, of reproduction, of perpetuating its kind in deeper shades of debasement. The question then arises, Are the mental qualities of sentient agents capable of transmission? Or, to put the matter in our author's own way, Do you "represent the parent as being equally instrumental in the formation of the mind, as in the formation of the body of his progeny"? Suppose you say "Yes." Then it argues "gross materialism in your creed." The Rev. William Anderson says so. Are you terrified, gentle reader? Or are you schooled enough in semi-theological wrangling to be aware that a sneer may be introduced occasionally to throw you off your guard? Let us inform the venerable pastor of the United Presbyterian Church, John Street, Glasgow, that none of our evangelical churches in England have deemed it necessary to introduce this article into any creed or confession of faith. It is really a question for inductive science. And we do positively conjecture she would dare to answer in the affirmative. Albeit, even science, in her natural modesty, might leave the problem moot,—whether

all souls are on an original equality as to purity and power, the almost infinite varieties that distinguish them being due exclusively to the physical organization through which they operate; or whether there be an original variety in the respects adverted to, antecedent or coeval with the birth of the creature. This problem transcends the domain that science is permitted to occupy. We must refer the discussion to the vague speculations of philosophy. And here we venture to observe that Dr. Anderson has dealt with "mind' rather too freely for the classics of a theological professor. The "Nephesh' and the "Ruach" of our Hebrew Bibles we know. The "Psuché" and the "Pneuma" of our Greek Testaments we are familiar with. These express to us the "soul" and the " spirit," which are not interchangeable terms. But as for "mind," it is generally used to signify disposition or intelligence. Who can doubt that psychological, as well as physical, peculiarities are transmitted to the offspring of creatures even within the sphere of our own observation? For any nice discrimination as to the mode, we do not deem it essential to the man who receives the dictum of our Christian text-bookWherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that (or in whom) all have sinned "(Rom. v. 12). But suppose it possible that the intellectual man should suspend his belief in the statement until the curious point were resolved by a hypothesis. What then? Why, we should admonish him from the Scripture, "that his faith should not stand in the wisdom of men, but in the power of God."

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Explorations and Adventures in Equatorial Africa, with Accounts of the Manners and Customs of the People, and of the Chase of the Gorilla, Crocodile, Leopard, Elephant, Hippopotamus, and other Animals. By PAUL B. du CHAILLU. London: Murray. 1861.

We are compelled from want of space to postpone our review of this marvellous work. It has reminded us of the enchantments of Robinson Crusoe. It is the most interesting work published for the last fifty years. We mean to make a special article upon it; but meanwhile our readers had better order it while there is a copy to be had.

A Review of the Treatise of the Rev. David Henry, A.M., on "Christian Baptism, its Nature, Mode, and Subjects." By the Rev. JAMES MACFARLANE. Aberdeen: G. & R. King.

We are glad to see our friends in the far north so zealous for the ordinance of Baptism. Our brother hits home, and his tract shows great power of arguSuccess to you, brother.

ment.

1. Sermons, preached in Rugby School Chapel. By the Rev. FREDERICK TEMPLE, D.D., Head Master of Rugby School, &c., &c. London and Cambridge: Macmillan & Co. 1861.

2. Bible Inspiration Vindicated; an Essay on Essays and Reviews." By JOHN C. MILLER, D.D., Lincoln College, Oxford, Honorary Canon of Worcester, &c., &c. London and Oxford: J. H. & James Parker. Eighteenpence.

3. Rationalism, the Last Scourge of the Church. By T. W. CHRISTIE, B.A. Edinburgh: Paton & Ritchie.

4. Intuitionalism: a Critique and a Protest. By B. FRANKLAND, B.A., London: Hamilton, Adams, & Co.

5. An Essay on Christian Miracles. By J. EVANS, B.A. London: Judd & Glass. One Shilling.

We have placed all these works together because they all relate, more or less, directly to the same subject, and have for their common centre the "Essays

and Reviews." Few theological works have ever excited so much attention, or attained in so short a time such wide circulation. For this they have been beyond doubt chiefly indebted, not to their intrinsic literary excellence, but to their boldness of speculation and to the attacks of the orthodox. But for the latter, especially, it is doubtful whether they would have been read by a tenth part of the number of persons who have purchased them, We do not regret this issue, because it is neither just to the truth, nor fair to the writers themselves, to let error sink into oblivion by contempt, if even we could be certain of the result. On the contrary, it was certain, from the character and position of the men, that they could not be hid; and, therefore, we cannot but fear that those who would have suffered them to pass on without notice must have a secret sympathy with the principles which they advocate. Error, and particularly the error of these days, is more mischievous in secret than when it stands revealed in the face of the world.

The Rugby Sermons, which stand first on the list at the head of this article, claim our attention only because they are written by one of the Essayists, and by that one who is supposed to have uttered less heresy than any of his coadjutors. The third sentence in the first sermon in the volume, on the sufferings of Christ, will give our readers quite enough of Dr. Temple, and will show what kind of theology is taught at Rugby School. Speaking of the death of Christ upon the cross, he says, "What it was that was done for us we are not able to comprehend, nor why it needed to be done." We have read in Mr. Dickens of a certain Vessel, who described himself as "in the ministry," of whom we are told that he had nothing so very remarkable to say on the greatest of subjects as to render his volunteering, on his own account, incumbent upon his conscience. It seems to us that this is exactly the position of a man who has ignored all that is positive in the doctrine of the Cross, and cannot tell his hearers the meaning of that great transaction upon which all our hopes of, salvation are founded. We should, with such views, retire from the pulpit and from the Church too; and should no more think it necessary to listen than to preach. What motive such men can have for doing otherwise, is a mystery which we cannot solve on any supposition creditable to them, and therefore we will say no more.

The admirable pamphlet of Canon Miller is a direct answer to the "Essays and Reviews." It is well written, exceedingly calm in its tone, and, so far as we can perceive, fair in quotation. Hence it sets clearly before the mind what are actually the principles to which Canon Miller is opposed. We hope that, especially within the Church of England, his pamphlet will enjoy a large circulation. It will do no little good among Nonconformists.

Mr. Christie's work on Rationalism gave us at first sight the impression that it was an argument against Rationalism, from the hyper-Calvinistic point of view. On the contrary, it is an attack upon Moderate Calvinism-Morrisonianism-which are strangely classed with Mormonism and Platonism! The author is an able man, but, as we think, greatly mistaken.

We approve, in the main, of Mr. Frankland's book on "Intuitionalism." Bless us, what a word on a title-page is this! All through the performance the terms employed are as barbarous as the language in which the truth and beauty of some sciences are disguised. This is a serious drawback to the pleasure of a reader, especially if he be a man of taste. Nevertheless, we thank Mr. Frankland for much that is both comprehensible and excellent. Mr. Evans's pamphlet is a defence of miracles, written by a thoughtful man. We with him that agree the fate of Christianity is bound up with the supernatural; and, in our judgment, no one can consistently remain a Christian and deny the possibility of the supernatural."

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Brief Notices.

Agnes Macartney; or, The Orphan of Le Nid. By S. REVELL. London: Wertheim & Macintosh.-A young couple marry without their parents' consent, take up their abode in Switzerland, and find an early grave, leaving behind them an infant, who is received into the family of the pastor of Le Nid. Trained in the simple piety of the Swiss mountaineers, the little one leads a happy and holy life; but at length her parentage is revealed to her, she is claimed by her grandparents, removes to England, and her spiritual conflicts begin. The tale has the merit of brevity, and our young readers will be pleased with it.

The Attributes of the Deity. London: Arthur Virtue, Hall, & Co., 25, Paternoster Row. 1861.-In some editions of our great poets, including Milton, we have versions of the Psalms, and other parts of Scripture, with the significant heading of "Done into verse," with the date. Here is a doing into verse with a witness. It is smooth, easy, and even elegant, but cui bono? There is no doubt at all that print is clearer than writing, and that thoughts that are good in manuscript appear doubly so when set up in good type. At any rate, the charm seems irresistible, or these sixteen pages would not have appeared. There is, however, a Greek motto on the cover about the Alpha and Omega, the first and the last-intended to show, we presume, that the writer understands Greek; but as classical studies are not appreciated in these days of progress, we fear our author is a little behind the age.

First Lines of Christian Theology, in the Form of a Syllabus, prepared for the Use of the Students in the Old College, Homerton, with subsequent Additions and Elucidations. By JOHN PYE SMITH, D.D., LL.D., F.R.S., F.G.S., late Divinity Tutor in that Institute. Edited, with Additional Notes and References, by WILLIAM FARRER, LL.D., Secretary and Librarian to the New College, London. Second Edition. London: Jackson & Walford, 18, St. Paul's Churchyard. Edinburgh: W. Oliphant & Co.-It is superfluous now to commend this work as a most valuable guide to students of theological learning; the honoured name which it bears upon its title-page is a sufficient guarantee for accuracy and excellence, more especially since it may be regarded as the progressive work of the author's lifetime. We feel a lively satisfaction whenever we call to remembrance the character and la

bours of Dr. Pye Smith. His gentle, candid, and amiable spirit-exalted by so much learning, and wisdom, and pietyseem to invest him already with the aspect of a saint. Nor ought the Christian world ever to forget that the cause of Evangelical truth was laid by him under deep and lasting obligations. We imagine that those living ministers who enjoyed the privilege of his instructions must refer to this volume with sentiments of peculiar affection; and, in reading, will recal the tones of his voice and the countenance, every lineament of which expressed benignity and love.

With respect to the editorial labours expended upon this volume, a single glance will suffice to show that they must have been of extraordinary extent. Independently of the notes-for a large proportion of which we are indebted to the editorthe mere book-work must have been both tedious and difficult. It includes the entire revision of the original work; the verification of innumerable references; and no less than four indexes, which could not have been prepared without much pains and patience. But Dr. Farrer has both done honour to his departed friend and contributed much to the usefulness of this "Syllabus." We thank him, and heartily wish for this volume as wide a circulation as the nature and design of it will allow him reasonably to anticipate.

Moderate Calvinism Re-examined. By JoHN HOWARD HINTON, M.A. London: Houlston & Wright, 65, Paternoster Row. 1861.-Whether we agree or not in the views of our venerated friend, we have never read any production of his pen without some pleasure and profit. We greatly admire plain, compact, logical sentences, that exactly deliver the author's meaning, and neither more nor less. Besides this charm, a course of reasoning conducted without flaw to a sure conclusion is a mental gratification of a high order. Moreover, we love and honour a man who has the moral courage to accept and proclaim boldly what, to the best of his judgment, he has found to be the truth, even though he may differ widely from brethren with whom he would fain be at one. Certainly there are few men so thoroughly entitled to be heard with respect and attention upon theological subjects as one whose published works show that he has spent his whole life and his powerful faculties in resolving them. Therefore, the opinions of Mr.