sia. The pastorates number 6,608, the church buildings 10,393. In Berlin there is a church edifice for every 9,000 souls, and a pastorate to every 8,000; there are in all 981,813 Protestants, with 123 pastorates and 108 church buildings. The provinces of Saxony, Brandenburg, and Pomerania are best provided with church appliances. So far as clerical power and church buildings are concerned, Berlin is worse off, numerically, than any of the most unfavorably placed districts. A review of the last twenty years of their church work shows a falling off numerically and comparatively in buildings and pastors. Since 1858, 1,000 churches have been newly built or restored, and of these 268 are in places that were previously without churches. On the whole, these figures are by no means gratifying, and should serve to alarm and stimulate the Protestant and religious population to be up and doing.

ART. XI.-QUARTERLY BOOK-TABLE.

Religion, Theology, and Biblical Literature.

Modern Anglican Theology. Chapters on Coleridge, Hare, Maurice, Kingsley, and Jewett, and on the Doctrine of Sacrifice and Atonement. Third edition, revised, to which is prefixed a Memoir of Canon Kingsley, with Personal Reminiscences. By Rev. JAMES H. RIGG, D.D., author of " Essays for the Times," "National Education," "The Living Wesley," "The Churchmanship of John Wesley," etc. 8vo, pp. 552. London: Wesleyan Conference Office, City Road. Discourses and Addresses on Leading Truths of Religion and Philosophy. By Rev. JAMES H. RIGG, D.D., author of "Modern Anglican Theology," etc. 8vo, pp. 454. London: Published for the Author. Wesleyan Conference Office, City Road. Dr. Rigg is personally known to a numerous circle of American friends, as more than once a visitor to our shores; twice in an official character, namely, as delegate to the Evangelical Alliance and British delegate to our General Conference. In English Methodism and outside Methodism he is known as a writer of great ability upon a varied range of subjects.

The first of the above volumes is mainly a collection of portraitures and critical estimates of the most eminent personages who were recognized as leaders of what was called the Broad Church. Prefixed (should it not have been added?) to these in the present volume is quite a full biography of Kingsley, between whom and the writer existed a personal friendship. This survey of the modern "Latitudinarian School of Divines" is critical but courteous, and forms a series of complete delineations, attractive to the thoughtful reader, and very satisfactory to those desirous of studying the Broad Church movement; a movement full of

interest, and instructive in its bearings upon our theological present and future. Several of these sketches were written in Dr. Rigg's earlier prime for our American Methodist Quarterly Review in the golden days of Dr. M'Clintock's editorship. But the absurd practice of concealing the names of the contributors, then maintained, deprived the writer here of his meed of fame, and rendered us ignorant whom we were to thank for the entertainment and instruction we enjoyed. In dealing with these brilliant men Dr. Rigg is faithful to his trust. He firmly maintains against them the "sacrificial theology." Perhaps he has a shade or so more of the "commercial" view of the atonement than we should prefer. But his volume is well worthy the perusal of our theological inquirers.

The record of these two volumes consists mostly of addresses to public audiences. The first three are upon topics of Christian philosophy. The next seven are discourses called forth by the events of the year in which Dr. Rigg was President of the British Conference. The third section consists of contemplations of the scenes of the earlier ministry of our Lord. A fourth is made up of Educational Addresses, a subject of which Dr. Rigg's educational position has made him master. Though mostly delivered in public, the style is not highly oratorical or ornate. Dr. Rigg is eminently master of a pure and elevated English diction; his spirit is courteous toward even the most opposite opinions; he is free from all mannerisms; his views of things, though not enthusiastically optimistic, are cheering and hopeful; his surveys of the age in comparison with the past and future bespeak the true Christian philosopher.

Perhaps the choicest specimen of the volume is his address delivered in 1878 before the Victoria Institute of London, Lord Shaftesbury in the chair, on the present state of English Christianity. Its retrospective glance finds antichristianity far more menacing formerly than now. He gives very much in description the same view as Dr. Dorchester has, with so much affluence of facts, demonstrated by statistical figures. "Ten years ago," he tells us, "infidelity was more confident in its tone, notwithstanding all that has since been published in the way of skeptical argument or speculation, than it is to-day. Ten years ago it was not suspected by many how much support Christianity could claim from philosophy, or how powerfully the defenders of Christianity would be able to maintain their contention against the usurpations and dogmatism of science." He

then traces the surging flood of infidelity as it rose in the eighteenth century, when it was met and overthrown by Berkeley, Paley, Butler, and Campbell. Yet these received a mighty reenforcement from the great Methodist revival among the humbler ranks, followed by the evangelical Calvinistic Low Church revival led by Simeon in Cambridge University. "Charles Simeon, entering into the field at Cambridge which his erratic predecessor, Rowland Hill, had helped to prepare, gave form and direction to the Evangelical Low Church movement. In this he was greatly aided by the authority and influence of Dr. Milner, Dean of Carlisle, and Master of Queen's College, Cambridge. Joseph Milner's Church History'-he was the brother of the dean-Scott's 'Commentary,' and even the 'Olney Hymns,' had furnished a necessary apparatus and basis for the work of leavening the Church of England with Evangelical ideas and life which Simeon organized. Earlier still, indeed, the preaching of Romaine in London and Venn in Yorkshire had also helped to prepare the way for an Evangelical revival in the Church; but of the Evangelical movement in its permanent organization Simeon's preaching at Cambridge and his personal intercourse with the undergraduates maintained the central energy and impulse, while his unbounded liberality in the use of his private fortune for the planting throughout the country of Evangelical clergymen, and the foundation of well-guarded trusts in the interests of Evangelical orthodoxy, especially in the most influential town centers and the most frequented places of fashionable resort, enabled him to lay wide and firm the basis of Low Church Evangelical revival and extension. He died little more than forty years ago, just, indeed, as the earlier preludings of the High Church revival were beginning to produce a sensible effect, not only in Oxford, but through a widening circle. During fifty years preceding he had been doing his work at Cambridge. John Wesley, for six years before his own death, had known him, and had hailed him as an earnest fellow-laborer. His labors thus occupied the interval between John Wesley and the rise of the Oxford High Church party. The movement of which he was the leading organizer must be reckoned as the second wave of religious influence which, during the past hundred years, has spread widely through the land." The third revival wave sprang from the influence of Wilberforce and his friends and allies, who was "in many respects the forerunner of Lord Shaftesbury." The last religious wave was the Oxford ritualistic

movement, which is treated by Dr. Rigg with a very dexterous courtesy, as well as a true comprehensive catholicity. "It cannot be doubted that in a sense the Oxford revival was the result, humanly speaking, of the Evangelical movement during the half century preceding. It was not merely in great part a reaction from that movement, it was in part, a direct fruit of it; at least in this sense, that some of the leading souls in the Oxford movement were first quickened into spiritual life under Evangelical doctrines and in Evangelical homes." This movement, unlike its predecessors, awakened the aristocracy of England, and spread a spirit of religious earnestness and religious philanthropy. "High Church zeal has besides applied itself to the reclaiming and converting of the lowest classes of our large towns with great earnestness, and not without success. It works more by specific missions, by brotherhoods and sisterhoods, than the evangelical section of the Church; it makes less of doctrine and much more of ritual; it is great in services and in public demonstrations; it cultivates attractive music, and makes the Church the theater of much symbolism and much decoration; its donations are most generous and its charities profuse. Surely no Evangelical Protestant of a Catholic spirit, however strong in his Protestant and Evangelical convictions, can fail to recognize much good in a party which numbers among its leading men such preachers as Canon Liddon and such working clergy as the newly-appointed Bishop of Lichfield. There is large common ground between such men and earnest Evangelicals. Whatever their High Anglicanism may mean, whatever it may imply from which an Evangelical Low Churchman or a Nonconformist is bound strongly to dissent, it is certain that Evangelical doctrine forms the main staple in the ordinary public ministrations of such High Churchmen as I have named." These "waves" our orator holds to be all truly religious "revivals," with much that is human in them, yet with much from God in each and all. That in a portion of the Church subjected to so much sarcasm as the ritualists so much of zealous piety is found is matter of rejoicing; and we admire the bold catholicity that so amply and eloquently appreciates it.

And Dr. Rigg finds present English morals to be a high improvement upon those of the past. "We complain to-day of the wicked rudeness of our street-boys in certain parts of London, insulting passengers, and especially women, as they move to and fro. But what are the worst excesses of our street scum to-day

compared to the daring and customary outrages of the fashionable Mohocks of London, in the most frequented West-end thoroughfares, during the first third of the last century? To have put down with a strong hand those gentlemen Mohocks was counted one of the high merits of England's greatest minister of that age. Those were days in which famous highwaymen were favorites in fashionable society, kept their lodgings publicly in St. James-street and Jermyn-street, were privileged to fight duels with military officers, and openly played bowls on the best-frequented greens and in the company of the most highly titled of the nobility. Intemperance-the intemperance of the masses of the people is often spoken of as one of the special curses and disgraces of our time; and curse indeed it is, beyond power of words to describe its shame and its horrors. Gin-drinking, in particular, is the peculiar disgrace and ruin of London and of our larger cities. Nevertheless, the gin-drinking of to-day is positively inconsiderable in proportion when compared with the gindrinking of 1750. Even our lowest classes accordingly, the classes which we sometimes think have defied so obstinately and so hopelessly the ameliorating influences of our Christianity during the present century, have notwithstanding shared, more or less, in the general improvement. It cannot be doubted that the language, the morals, the manners to-day of the Seven Dials or Ratcliff Highway are very far less lewd, less coarse, less violent and offensive, than the language, the morals, the manners which prevailed in the days of Swift and Bolingbroke among the profligate classes of fashionable life in St. James-street and Mayfair. And as to all sections of reputable society of to-day-the better artisans, the middle classes, the higher ranks-who can doubt the immeasurable advance and improvement which has taken place?"

Similarly, in a later discourse, Dr. Rigg cheerfully anticipates from past victories the triumph of a pure Christianity over every opponent in the world. We have a higher and more powerful Christianity than that which overcame the ancient idolatries; why should it not conquer the modern? We have a Christianity mightier than that which won the Reformation; why should not the overthrow of Popery be complete? We have a more demonstrative Christian philosophy than that which vanquished NeoPlatonism, and that which subdued the infidelity of revolutionary France; why need we tremble before the latest skepticism? We respond with cheer to this cheery view.