WESLEY HIS OWN HISTORIAN. Illustrations of his Character, Labors, and Achievements. From his own Diary. By Rev. Edwin L. Janes of the New York East Conference. New York: Carlton and Lanahan; San Francisco E. Thomas; Cincinnati: Hitchcock and Walden. 1871. 12mo. pp. 464. Small Pica type. Price, $1.50. Chiefly selections from the third and fourth volumes of his Works, American edition, comprising his journal from Oct. 14, 1735, to Oct. 24, 1790, a period of more than half a century. These are choice selections from the journal of this remarkable man, presenting in a clear and vivid style the marked traits of his character, his opinions and achievements. STORIES AND PICTURES FROM CHURCH HISTORY. For Young People. Illustrated. New York: Carlton and Lanahan; San Francisco: E. Thomas; Cincinnati: Hitchcock and Walden. 16mo. pp. 322. Cloth, bevelled edges, ornamental back. Price, $1.25. Brief sketches and stories of the principal men, good and bad, and events in Church History from the first to the fourteenth century. THOMAS CHALMERS. A Biographical Study. By James Dodds, author of "The Fifty Years' Struggle of the Scottish Covenanters." New York: Carlton and Lanahan; San Francisco: E. Thomas; Cincinnati: Hitchcock and Walden. 16mo. pp. 388. Small Pica type. Tinted paper; cloth, bevelled edges, ornamental back. Price, $1.25. A condensed and neat sketch of the MEMOIR OF WASHINGTON IRVING. cisms. By Charles Adams, D.D. pp. 299; tinted paper, bevelled; cloth. Price, $1.25. life and work of Dr. Chalmers. With Selections from his Works and Criti- A beautiful, compact Memoir of one of the most distinguished fathers of American Literature, of whom Edward Everett once wrote in reviewing a volume of his writings, "The American father who can afford it, and does not buy a copy (of Tour on the Prairies), does not deserve that his sons should prefer his fireside to the bar-room, the pure and chaste pleasures of a cultivated taste to the gross indulgences of sense. He does not deserve that his daughters should pass their leisure hours in maidenly seclusion, and improvement, rather than to flaunt on the sidewalks by day, and pursue by night an eternal round of tasteless dissipation." SERMONS. By R. Winter Hamilton, D.D., LL.D., author of "The Doctrine of Rewards and Punishments," "Pastoral Appeals," etc. New York: Carlton and Lanahan; San Francisco: E. Thomas; Cincinnati: Hitchcock and Walden. 12mo. pp. 480. Long Primer type. Tinted paper; cloth, bevelled edges. Price, $2.00. Eleven Sermons, selected from many written in a pastorate of nineteen years. 1. Harmony of Christianity in its l'ersonal Relations. 2. The Inviolability of Christianity. 3. The Counsel of Gamaliel. 4. Moral Means preferable to Miracle. 5. Incarnate Deity. 6. The Atonement. 7. Divine Grace. 8. The Son of God anticipating his Reward. 9. The Heavenly Country. 10. Deism no Refuge from Judginent. 11. Christ Creator and Lord of the Universe. ARTS OF INTOXICATION. THE AIM AND THE RESULTS. By Rev. J. T. Crane, D.D., author of "Popular Amusements,' The Right Way," etc. New York: Carlton and Lanahan. 1871. 16mo. pp. 264. Cloth, bevelled. Long Primer type. Price, $1.25. This volume aims at a systematic treatment of the whole subject, giving the latest and clearest verdicts of science, but without the formalities of scientific method. The history of the art is traced to the effects on mind and body, of various stimulants, coca-leaf, thorn-apple, betel-nut, tobacco, hemp, opium, and alcohol, with the history of these substances, hereditary tendencies, remedies, etc. I. Definition of the terms; Preaching of written Ser- mons; Preaching memoriter; Preaching extempore. 1. The elaborate writing of the whole sermon. Good results of the method. It disciplines the preach- er's intellect; his heart; induces the preacher and the hearers to obtain large and accurate views of truth; tends to promote the literary as well as the religious growth of the people; gives authority to the preacher; variety to his ministrations; prepares him for exigen- cies; qualifies him to preach extempore: tends to perpetuate his influence. B. Evil results of the method. There is danger that it will repress the life and energy of sermons; will debilitate the minister; encourage his ambition; induce him to spend in writing sermons the time which he may spend more usefully in writing for the press; induce him to neglect his extemporaneous sermons; to write in a style which will fail to make a good impression on the people. THE BIBLIOTHECA SACRA. ARTICLE I. WAYS TO ROME. BY REV. FRANCIS WHARTON, D.D., LL.D., PROFESSOR IN THE EPISCOPAL THEOLOGICAL SEMINARY AT CAMBRIDGE, MASS. 66 IN one respect the work before us1 is open to serious exception. Herr Nippold is a "liberal," and as such revolts from anything that savors of a positive faith. He does not see that orthodoxy can be anything else than compulsory; he is unable to conceive of a mind that in perfect freedom, under the blessed influences of the Holy Spirit, accepts and obeys the revealed gospel of Christ. Bondage," and yet "liberty," simple submission to a creed coalescing and becoming coincident with entire freedom both of belief and life, these are among those mysterious harmonies which, verified as they are by the experience of every Christian heart, pass, like the co-existence of predestination with individual responsibility, beyond the range of the comprehension of the world. Hence it is that so often we hear the view incidentally taken by Herr Nippold in one of his closing sections that whatever sets up an authoritative standard, in matters of faith at least, opens the way to Rome. Now, in one sense, this is nothing more than Luther's well-known 1 "Welche Wege führen nach Rom. Geschichtliche Beleuchtung der römischen Illusionen über die Erfolge der Propaganda," von Friedrich Nippold. Heidelberg, Verlagsbuchandlung von Fr. Bassermann. pp. 456. 1869. VOL. XXVIII. No. 111.-JULY, 1871. 53 saying, that there is a pope in every man's belly; and if it be limited to this, it is a position that all must admit. Every man, if he follow his natural instincts, will be a pope if he can. And this holds good in things ecclesiastical, as well as in things practical and domestic. The Methodist class-leader who patronizes no Christianity that is not Methodistic, and sees nothing Methodistic that is not Christian; the Presbyterian elder who makes his self his creed, and his creed an anathema; the Episcopal neophyte, who believes himself the holy catholic church that can never err, and who treats his bishop with the most abject professed veneration and the most insolent practical contempt - each of these assumes papal powers, so far as his little opportunities will allow. Nor can we stop here. If the pope is incarnate in any one, it is in those by whom "free-religionism," as it is called, is most clamorously maintained. Some months since was published the life of a "liberal" Unitarian clergyman, who, having obtained a chaplaincy during our late war, used the powers it gave him to take military possession of a Southern pulpit, and there, as he exultingly tells us in his diary, to "force" the reluctant people to listen to the theories, political and social, which he was pleased to call the gospel. A regiment stood without; a prison or a gibbet rose in the perspective. It would be disloyal to fly from the loyal preacher who thus took possession; and thus he was able, as he felicitated himself, to ruthlessly assail the most cherished convictions of his hearers' hearts. Now, this was the "compelling to come in" of Pope Innocent, with but a slight variation; the variation being that in one case the compulsion was to hear that everything the church taught was true, while in the other case the compulsion was to hear that everything that the auditory believed was false. Nor can we exempt Herr Nippold himself from the same embarrassing charge. Of all others, when we remember his pretensions and protestations, he ought to be the last to have nestling in him an embryo pope; but when we scrutinize closely his bearing, we cannot but see that appearances are very much against him. Notwithstanding his creed of universal liberty, there are ominous shudderings observable in him, and ill-concealed mutterings of reprobation, when any one comes athwart his vision who believes more than he is pleased to believe himself. It is the "pope" of human nature that more or less fully occupies each of us. It is the same pope that, under the guise of rampant liberalism, is concealed in the person of even Herr Nippold. In this sense, it is true, orthodoxy embodies the pope; but it is orthodoxy only so far as it is burdened with our corrupt nature, and in this respect orthodoxy and heterodoxy stand on the same ground. But the position which we have thus criticised fills, we are bound to say, but a very small and unimportant place in Herr Nippold's treatise. The object before him is one of deep interest; and he has bestowed on it not only exhaustive historical labor, but acute critical skill. He has undertaken to meet the boasts of the Romish Propaganda, that there is a great moral movement among devout Protestants towards the Romish see; and he has performed the work by taking up the list of converts published by Rome, so far as Germany is concerned, and explaining, in each case, the motives and circumstances of conversion. The examination is so interesting, both psychologically and theologically, that we now propose to sum up its general results. It is Nippold's theory that the last century, which ended in 1830, may be divided into two almost equal eras - the first, that of liberal advance, culminating with the French consulate; the second, that of conservative reaction, culminating with the short-lived triumph of Bourbonism and of the Holy Alliance. In the first of these eras, liberty, if we may use the expression, was in the air. Men caught it as if it were an epidemic. Philosophers, scholars, preachers, even courtiers, such as those who crowned Franklin with laurel, and waltzed Louis XVI. into war, were alike infected by its spirit. In the second of these eras conservatism seemed to emit the same universal infection. It was not |