THE GREAT QUESTION: Will You Consider the Subject of Personal Religion. By HENRY A. BOARDMAN, D.D. Published by the American Sunday School Union: Philadelphia. Pp. 173.

THIS book is divided into six sections. "Sect. I. Will you consider the subject of personal religion? Sect. II. Illusive pleas examined. Sect. III. The pretexts for neglecting religion irrational and sordid. Sect. IV. Encouragements. Sect. V. Religion must and will be considered. Sect. VI. What can I do?" These several topics are discussed with the author's well-known ability, and in his usual courteous and affectionate style. Its appeals are direct and personal, and they increase in pungency and power as the discussion advances towards its final issue. We earnestly recommend its perusal to all classes of readers, and particularly to the more intelligent and cultivated, for whose special benefit it seems to have been composed.

The American Sunday School Union are performing a valuable service, by adding to their former publications such works as this. If our pastors would keep it on hand, to lend to such persons as might need a volume of this kind, it would be a useful auxiliary to their ministry. And private Christians cannot present to their unconverted friends a more appropriate expression of regard than to send them this attractive volume.

SERMONS OF REV. ICHABOD SPENCER, D.D., late Pastor of the Second Presbyterian Church, Brooklyn, L. I., author of a "Pastor's Sketches;" with a Sketch of his Life. By Rev. J. M. SHERWOOD. In two volumes. Published by M. W. Dodd, New York, and sold by William S. and Alfred Martien, Philadelphia.

We have read a large portion of these volumes with more than ordinary interest. Though it was never our privilege to hear Dr. Spencer preach, we knew him well, and were prepared to hear all which his biographer has said in commendation of his talents and moral worth. His "Pastor's Sketches," had also made us deeply sensible of his lucid, pungent and powerful manner in dealing with the understandings, hearts and consciences of those with whom he conversed, which prepared us still more to expect instruction and edification from these volumes. We have not been disappointed. His biography, which is highly interesting, occupies a part of the first volume; and the remainder of the volume, together with the whole of the second, is composed of sermons, which are replete with sound, scriptural discussion, presented by a strong and vigorous mind. The sermons here published are only specimens," selected from "nearly one thousand," which "he has left in manuscript fully written out and with great nicety, and many of them re-written and made as perfect as his unwearied industry and application could make them." Of those now published, twenty are practical and twenty-five doctrinal discourses. The latter, however, are not generally polemical in their style, but rather didactic and experimental. Of this character is his sermon on the

"Atonement," which is constructed on the plan of showing its adaptation to the sinner's felt necessities. He first states the governmental view, which he admits is true, important, necessary. But this necessity relates to God, rather than the feelings of a sinner. What the sinner feels his need of (when he feels at all on the subject) is to have God for his friend; and the atonement opens the way for his becoming such-nay, secures this result. It is personal, as well as governmental; a scheme which not only honours the Divine law and harmonizes the Divine attributes, but procures reconciliation between God and the believing sinner, and thereby meets the felt necessities of his condition. This point is discussed in a clear and impressive manner, and at every step the heart unites with the understanding, in assenting to the truth of his positions. We should be glad to see this sermon published in a separate tract and scattered, broadcast, through the land. It would serve to dissipate those vague notions which are so prevalent on this great and fundamental doctrine. An intelligent lady who heard him preach it some fifteen or twenty years ago (as we are informed), was completely revolutionized in her views on this subject, and she has since not only been more orthodox but more happy, in consequence of having heard this discourse.

The following record of his official labours will show his great diligence and success as a pastor:

"To give the reader some idea of the extent and character of Dr. Spencer's pastoral labours, take the aggregate of them for one year, so far as figures can express the truth. We copy from his new-year sermon for 1852. If he had occasion to mourn and accuse himself, while passing such a year's labours in review, alas for the most of us!

"Looking back now upon the ministry I have exercised for another year, I confess that I am ashamed, and ought to be ashamed, of the feebleness of my ministrations, and that they have been performed with no more faith, and no higher spirituality. On this account I would be ashamed and abased before God. But I am not ashamed of the affection which I have ever borne to my people, of my desires for their good, nor of the amount of labour and industry which I have employed. In the year 1851, I preached two hundred and nine

sermons.

"I visited all the families of the congregation once, and in special instances more than once. The number of these calls was four hundred and twenty-one. "I visited sick people and dying ones in one hundred and twenty-one different

instances.

"I aimed to find opportunity for conversation with those who were not members of the Church, that, conversing with them alone, I might, if possible, persuade them to seek the Lord. And as they seldom came to me, for the most part I went to them. Such private conversations, and some of them protracted, numbered two hundred and fifty-nine.

"I attended prayer-meeting forty-six times; and other religious meetings sixtytwo times; and officiated at thirty-four funerals.

"I did not neglect the poor: I aimed to search them out and, according to my ability, give them pecuniary relief. I am sorry the relief was so small, but I am sure it was given with good will in seventy-two instances.' Over eight hundred visits' and 'conversations' in a single year, to say nothing of all the other items!

"The following facts will convey some idea of his general labours, with their immediate known results in the hopeful conversion of men. He made a record of the number of sermons he preached each year; the whole number being a fraction short of five thousand: the largest number in any one year was two hundred and thirty-eight: or an average of nearly four a week during the entire period of his active ministry! He received into the Church, in connection with his

ministry, in all, thirteen hundred and ninety-seven souls-two hundred and thirtythree in Northampton, and eleven hundred and sixty-four in Brooklyn. Out of this large number, six hundred and eighty-two were received on profession of their faith-two hundred and one in Northampton in a period of three and a half years; and four hundred and eighty-one in Brooklyn, during an active ministry of twenty-two years."

SERMON, at the Ordination of the Rev. Theron H. Hawkes, as Pastor of the First Congregational Church in West Springfield, Mass. By WILLIAM B. SPRague, D.D., of Albany, N. Y.

Dr. Sprague always writes in an easy and happy style, and his thoughts are worthy of his subject. The design of this discourse is "to illustrate the importance of maintaining the dignity of the Christian ministry," in the discussion of which he notices "some of the ways in which ministers offend against the dignity of their office, both in their individual and social capacity, and suggests the appropriate means of maintaining it." He concludes by an appropriate address to the pastor elect, and then to the congregation, formerly his own pastoral charge. It is a capital discourse, and the author is himself an illustration of that official dignity which he recommends and enforces.

"THE PAST OF MOUNT MORRIS," N. Y., an Historical "Discourse, by the Rev. DARWIN CHICHESTER."

This discourse was delivered at the dedication of the Presbyterian Church edifice in Mount Morris, and is replete with a detail of interesting facts connected with the early settlement and progress of that village and its vicinity. Why should not a thousand discourses of a similar character be prepared and published by our ministerial brethren in all parts of the country? They would furnish invaluable materials to the future historian, in writing a general history of the Churches in the United States.

THE INS AND OUTS OF PARIS: Or, Paris by Day and Night. By JULIE DE MARGUERITTES. Philadelphia: Published by Wm. White Smith, 195 Chestnut Street. Pp. 400.

We have not had leisure to read this volume, except a single chapter and parts of several others on different topics, selected mainly on account of the particular interest we felt in them. The authoress appears to be familiar with the subjeet on which she writes, and her style is very agreeable. The design of the book is to describe whatever is interesting to a traveller in visiting the great and splendid metropolis of France. To one who contemplates such a visit, this volume will serve as a valuable preliminary guide to the personal observation of objects most important to be seen; and to those who desire to learn without going there, the manners and customs, the fashion and industry, the pleasure and business of that famous city, it may be recommended as a book containing many amusing details on twenty-eight distinct subjects, forming together a pretty full view of the several classes and grades of Parisian society.

Che Religious World.

METHODISM AND THE ITINERANCY.-The characteristics of Methodism are beginning to disappear. A disposition to get rid of the Itinerancy prevails to a considerable extent. A writer in the "Christian Advocate" says:

"Some ministers are tired of the Itinerancy. They find it hard work to move, and therefore they would have things altered, so they may be changed as seldom as possible, or not move at all.

Some ministers, who were indebted to Methodism for all they are, who were as poor as the poorest, and as low as the lowest, when Methodism found them, she has elevated, given them influence, they become tired of the Itinerancy, and join some other Church, where they will not be obliged to move. But some of them find the words of Bishop Hedding true: said he, at the New York Conference, as he was about to read the appointments, Brethren, you complain that we move you; I tell you what it is, if we did not, the people would.'

"Others who were poor enough when they entered the travelling connection, in consequence of itinerating round, are introduced into wealthy families, marry rich wives, and they cannot move; so you must alter the Discipline so that they can remain in one place, or there is no other alternative-they must locate.'

"Others discover they have no talents for the 'back work; some men have 'country talent,' talents for the rural districts,' for cold, rough rides, for poor fare; but they possess a 'city talent,' and they are afraid everything in the city will 'run down,' if they do not remain; and they wish the 'restrictive rule' removed, and the Discipline altered, so their talent can be saved to the Church, and their talent can save the Church, so that Methodism in cities will not become 'extinct.' It is pure disinterested benevolence for Zion. Self is forgotten in their love for the Church. They wish to save it, and therefore they are willing to 'take up the cross' and remain in 'cities,' for the Church's good."

In the Wesleyan Church of England, the limit of a minister's stay in any one place is three years, instead of two, as in this country, but even in England, some of the preachers are restless under the rule. The late Dr. Fisk remarked in his "Travels:"

"On the subject of stationing the preachers I saw again how important was Mr. Wesley's poll deed. Make the best of an itinerant life, there is something in it so unpleasant to flesh and blood, that there is a constant tendency to a more permanent system; and the idea was decidedly expressed by several of the leading preachers, that a longer stay than three years would be in some cases important: but the poll deed would not allow it. Thus has Mr. Wesley's forethought perpetuated a travelling ministry, which otherwise, by its own friction, would sooner or later have run down into a dead locality."

Whilst the "poll deed" saves the Wesleyans from "falling away" from Itinerancy into a "dead locality," the Presbyterian doctrine of a living locality agrees with the doctrine of "perseverance" as applied to an educated ministry.

NEW ALBANY THEOLOGICAL SEMINARY.-We have just received the circular of the New Albany Theological Seminary, comprising the catalogue, course of studies, and other interesting information in regard to the Institution.

The following is the list of Professors from 1831 to 1855:

Rev. John Mathews, D.D., Professor of Theology, inducted June, 1831; died

May, 1848. Rev. George Bishop, A.M., Professor of Biblical Literature, inducted November, 1834; died December, 1837. Rev. James Wood, D.D., Professor of Biblical Literature-1849, Hist., etc., inducted November, 1839; resigned April, 1851. Rev. E. D. McMaster, D.D., Professor of Theology, inducted September, 1849; resigned April, 1853. Rev. Daniel Stewart, D.D., Professor of Biblical Literature, inducted October, 1849; resigned April, 1853. Rev. Philip Lindsley, D.D., Professor of Biblical Archæology and Church Polity, inducted January, 1851; resigned April, 1853. Rev. E. D. McMaster, D.D., Professor of Theology, re-appointed October, 1853. Rev. Thomas Ebenezer Thomas, D.D., Professor of Bibliology, inducted September, 1854.

Whole number of students from 1832 to 1855, is 173. Of whom nineteen have deceased, and the rest are occupying fields of usefulness.

A GLAD SIGHT.-It was our happiness to be present last Sabbath afternoon at the church of Rev. Dr. Hatfield, when the fruits of the late revival were gathered in. The scene was one hardly witnessed in a lifetime. The house was crowded to overflowing. The candidates filled twenty-four pews. One hundred and twenty-five were received by profession, and eight by certificate. Among them were strong men, down whose cheeks the tears fell like rain. Fathers and mothers and children stood side by side. But the greater number were young men and women-the flower of the congregation. A number were members of Rutgers Institute, which is situated in that part of the city. One young woman, pale and weak, was brought from a sick room, and placed on a chair to hear the vows she wished to take upon her. The reading of the articles of faith and the covenant was listened to with hushed stillness and with deep solemnity. After this nearly forty were baptized, and the Lord's Supper was celebrated. The whole floor of the house was filled with communicants, while hundreds of interested spectators looked down from the galleries. It was a scene to gladden the heart of the faithful pastor, who thus beheld the reward of years of toil, and one which might send a thrill of joy through the angels in heaven.-Evangelist.

A Bandful of Fragments.

MAKE YOUR COMPANY COMFORTABLE.

BY AUGUSTA MOORE.

"WELL, what is the best way to do so?" Not to turn the usual course of things upside down, and shake the pillars of your domestic economy, till they are ready to fall about your ears, all because you have company.

Not to insist upon it, that your visitors must eat some of all the innumerable kinds of nice things, provided expressly for them, nor to make it a point of conscience that they shall never for a moment be left alone. Not to push all work out of sight and reach, for fear it will not be thought showing proper attention to your friends to have your hands employed in their presence.

Not to torture your brain, striving to think of subjects of conversation, when there is nothing particular nor interesting that either you or your friends wish to say.

So much for negatives-a few of them, for they might well be multiplied indefinitely. To make a visitor feel at ease in your house, be easy and natural in all you do or say. Make no unusual efforts of any kind, for the surest way to make your friend wish himself at home, is to let him feel that you are "putting yourself out" for his sake.