him—the very word is precious-and the communion of saints has a meaning to him above all meanings.

Cannot any one see how, in this way, theology will assume various forms, according to its germinal idea, and that so far from quarrelling about it, and breaking into parties, cliques and schisms, we should allow all this as a beautiful unity in variety?

It is just so too with our underlying systems of philosophy. A man is a Platonist, an Aristotelian, a Stoic, an Epicurean, in the build of his mind and the tone of his speculation. This gives character to his theology. The Reformation theology bears strong imprints of Stoicism, a philosophy which entered into the entire life of Puritanism. Platonism appeared in the seventeenth century, and has re-appeared in our times. Epicureanism has entered, more deeply than every one observes, into some modern theologizing; while Aristotelianism is, in truth, most congenial with the present public sentiment, on the large scale. Some men's minds lean towards an ethical theology; they think more of truth than of life. Other men cannot conceive of any thing valuable except under the forms of life: their view is organic.

There is not one of these methods of theologizing that may not be abused to evil. There is not one that should not be tolerated so long as the great bones of the system of truth are kept together.

Presbyterianism rests on Calvinism. We have agreed not to go beyond that form of truth. But our compact equally binds us not to disturb men who keep within that enclosure.

While we thus speak, however, we wish it understood, that we are very far from deeming theological error of small consequence. We shall be ready to sound the alarm whenever we see real danger. If we should

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be disposed to indicate the direction from which it is likely to come, we should unhesitatingly point to Germany. The special danger of theologians of our time and country, and, we might add, of so free a body as our branch of the Presbyterian Church, is likely to be a desire to distinguish themselves as the advocates of something original, profound and transcendent. The plain and common sense methods of looking at the Scriptures and theology are not highly spiced enough for the nineteenth century. German notions which find portions of God's word to be poetical myths, and some of the most solemn truths of Revelation, mere oriental costume, are far more congenial. It matters not that they are on the road to the positions of Strauss, provided only, that they are striking and original. The destructive school of criticism seems destined, unless the common sense of America resist it, to radicate itself here. The fruits of rationalism are already upon our shores in multitudes of Germans who have hurried from neology to semi-infidelity, and from that position into blank unbelief. Already they are a most dangerous element in our city populations. Strange, when we have the philosophic results of German speculation in Hegel and Bruno Bauer, and the practical results in Sunday balls and theatres, so far as the city authorities will permit them, that theologians should wish to begin where these end!

The practical force of this entire discussion is as follows: We desire peace within our Zion,-and peace founded upon rational freedom of thought. We will object to, and oppose all attempts at division in our ranks, by the exaltation of particular methods of theologizing-or the giving of undue importance to particular philosophical speculations. There are almost always tendencies towards the formation of parties in any great

body. A principle, or a fancied principle, a leading pastor, professor or secretary, may be the nucleus of a party. Opposition, on the other hand, is made to this faction, and thus the peace of the Church is disturbed. Our Church has been for years in profound peace as to theological speculation. We hope that it will so remain. Of course, we do not desire stagnation of mind, but we hope that we shall not have the cry of heresy raised within our borders, or have any sharp mind magnifying its own mole hill of philosophical notions into immense mountains of practical importance.

There is danger in the taste of blood. Men become vultures in their scent of the carrion of heresy. The difference between them and feathered harpies is, that they have a terrific power of imagination which may taint the air when there is no quarry within the hori We have written this Article to poor purpose if we have not shown that Presbyterians are specially subject to this danger, and hence, of all men, they should most beware of any attempt to exacerbate them, without reason, against their brethren.

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NOTICES OF NEW BOOKS.

[We have taken pains to secure a considerable space in this Number for our Notices. A quantity of books had accumulated on our table unwittingly, and we have now made an effort to clear it. We propose, in future, to make more of a speciality of this department, as we find that our readers wish us to do so.]

I-THE HIGHER CHRISTIAN LIFE. BY REV. W. E. BOARDMAN. Boston: Henry Hoyt. Chicago: Wm. Tomlinson. 1858. Pp. 330.

We are, on the whole, much pleased with this book. It is timely. Very many Christians are pondering the question of a higher, holier life in the Redeemer.

The theory of Mr. Boardman, which involves the entire teaching of the volume, is very simple. Every Christian, he thinks, ought to pass through, what he calls "for the sake of convenience," two "conversions:" the first is regeneration, the second is the introduction to the higher life of faith.

The Redeemer is not only justification to us, but sanctification. Christ is not only the door, but the way. When we thoroughly learn this lesson and experience its power, that we are to be sanctified, not by works, or resolutions, or knowledge, or experience, but by the Saviour, just as we were converted by faith in him, then we have experienced our "second conversion."

It is, Mr. Boardman thinks, the source of infinite power and comfort to the soul. It gives the Christian peace like a river. It gives him power with God and man.

We copy one of the clearest of his explanations:

"The very crowning thing which completes the fulness of this faith, is the apprehension, not so much of the certainty of final salvation, as the joyful confidence of the presence of Jesus, as a present Saviour from sin, and a present Captain of salvation, to assist us and sustain us in every conflict with Satan, and in every effort to extend the kingdom of God in the world. Now this is the very gist of the experience sought to be illustrated and urged in these pages."

We understand Mr. Boardman to reject entirely the doctrine of perfect sinlessness in this life, though he thinks that many who believe it are only trying to find a great truth which they overleap.

We object, however, in the first place, to the unhappy expressions, "second conversion," or "two conversions," and then to the very great prominence given to this experience as a specific, marked point in the Christian's spiritual history. As where the author insists upon it that D'Aubigné and Havelock received this peculiar "conversion" in the inn at Keil, and at Fort William. In the case of these brethren, and others whose experience the author sketches, we doubt whether the advanced stage of their experience was always accompanied with that specific enlightenment-that Christ is our sanctification. Other great truths connected with the life of faith, have produced prodigious effect from the moment of their realization.

We are not sure that Mr. Boardman is right in distinguishing in his peculiar manner between the baptism or preaching of John the Bap-. tist, as one of repentance, and that of Christ as the baptism of the Holy Ghost and of fire. In our Article on the Revival, our readers will see that we consider the latter a wonderful thing, and that the Church has never yet felt its meaning and efficacy as it should; but the question is this: Is this baptism of fire always precisely the second "conversion," accompanied with specific views as to our Saviour as the way of holiness as well as pardon?

While this book is not always clear nor always correct in its views, yet it deserves, and will repay, careful study. That Christians live far beneath their privileges, that they are not half awake, that they should earnestly seek a higher life than that which they are living, that we are poor, miserable, fruitless creatures, in comparison with what we ought to be, we hold to be too clear for argument, or for any thing but shamefacedness. And we hold it to be equally clear that the author has traced the path to holiness as well as peace, in childlike, simple, constant, unhesitating, universal trust in, and love to Christ.

The old divines were full of denunciations of legality. It is significant in our careworn Christianity that so little is said of this. We fear that Christians do not understand very well "the liberty wherewith Christ makes us free." Many a sad and anxious man would be happy beyond expression, if he could only understand that religion consists in loving Christ, and then doing what love prompts.

II.-ANNUAL REPORT of the Board of Regents of the Smithsonian Institution, showing the Operations, Expenditures, and Condition of the Institution for the year 1857. Washington, 1858. Pp. 438.

We are indebted to the Smithsonian Institution for this copy of their report, which at a somewhat late period, it would seem, gives the operations for 1857.