inevitably will be. His boldness in handling this mysterious prophecy is the more to be wondered at, since he differs on several important points from all of the ablest advocates of the doctrine of a personal reign. The following outline will exhibit this. Mr. Lord holds that Christ is to come in person, attended by the resurrected saints, to introduce the Millennium. Hence Satan is to be bound and the nations converted after our Saviour's second advent. A throne is to be erected in the city of Jerusalem, on which Christ is to sit and preside over the earth. While Satan is to be bound, and sin to be banished from the earth, men will still continue to be born into the world as fallen beings, and the change of the living described by St. Paul in the fifteenth chapter of 1st Corinthians will probably not take place until some time after the resurrection of the saints. All are not to be changed at once-which point the author derives from a more than doubtful interpretation of the parable of the ten virgins—but a “large share of the population of the globe at every period will be in the natural life." The human race is then to continue to perpetuate itself in successive generations forever. In order to sustain his singular views, Mr. Lord is driven to two positions which are wholly at variance with those almost universally held by orthodox commentators. (1.) He rejects altogether the idea that this world is to be burned up. The explicit declaration of this fact given in the third chapter of 2 Peter, together with a fearful description of the scene, is explained by Mr. Lord to refer merely to volcanic action. The "elements" to be melted are "carbon, sulphur, gases, and other inflammable substances." "The heavens shall pass away with a great noise," refers to the rushing sound of whirlwinds, common during the eruptions of a volcano; this view is confirmed by a description of such a scene as given in Dana's U. S. Exploring Expedition. "The earth and the works that are therein shall be burned up," refers, says Mr. Lord, to the "crops, grass, trees, and structures of men," which will naturally be set on fire by the "combustible materials" thrown out from the volcano. The ungodly-those in league with Satan-are to be gathered together in the neighborhood of volcanoes, and to be not consumed by the fire, but rather suffocated, so that the fowls of the air may feed upon their flesh as described in Rev. 19. Such is the view confidently presented by Mr. Lord in opposition to that which he makes bold to say "is almost universally entertained with. out any ground whatever." Another very objectionable position of Mr. Lord's is that advanced by him in opposition to the general view of the final judgment. He assumes that the judg ment of different nations is to occur at different times, and to occupy a considerable period. LIFE IN A RISEN SAVIOUR. By Robert S. Candlish, D.D. Philadelphia: Lindsay & Blakiston. 1858. This volume consists of a series of discourses founded upon the 15th chapter of 1st Corinthians. Dr. Candlish considers that the doctrine of the resurrection is discussed by St. Paul in this chapter merely with reference to "its bearing on the believer's spiritual and eternal life." In this view he has "sought to trace the line of thought which gives unity to the apostle's reasoning," without pretending to a complete exposition, or stopping for minute and verbal criticism. The first eleven verses suggest two discourses upon the character and substance of St. Paul's preaching, together with the evidence upon which it is based. Next Dr. Candlish discusses the proposition, "what is implied in the denial of the Resurrection." Under this head he elucidates and applies with great force the Apostle's argument, that the hope of Christianity depends upon the fact of Christ's resurrection. For if Christ be not "risen again for our justification," then are the pious dead lost, and our own condition is hopeless; we have been "planted together in the likeness of his death," and still remain so; it is foolish to be "baptized for the dead;" we had better adopt the epicurean maxim: "Let us eat and drink, for to-morrow we die." From this, two important practical truths are deduced. First. "That the resurrection for which Paul pleads is the resurrection which virtually includes in it the whole life of the believer in this world, in the intermediate state, and throughout eternity." Second. "That what reconciles believers to present trial is not the distant and prospective vision of a future reward, but the present sense of a resurrection life." Dr. Candlish then goes on to discuss the "nature of the future body." What his views on this subject are, may be gathered from the following extract, in which he points out the distinction between the expressions, "flesh and blood," and "flesh and bones." "The first, flesh and blood, denotes the human bodily nature, liable to dissolution and decay. The other, flesh and bones, points rather to its higher spiritual development in a structure having extension and form-bones and flesh of some sort-but not necessarily of a sort resolvable into dust, and perishable." Dr. Candlish also dwells with great power upon the practical importance of holding strictly to the doctrine not only of a resurrection of the body, but of the identity between the present and the resurrected body. In this connection occurs a passage which we quote, as a specimen of the practical application which renders these discourses so valuable. In view of the fact that the thread of continuity between the past and the future is not to be broken at death, Dr. Candlish says: "Oh! that I were so living now and always in this my body as I shall wish I had lived, when I come to live in it again! Let me never at any time, in any circumstances, lose sight of this solemn thought, that the deed which I am now doing in the body—the thought I am thinking now, the word I am speaking now, the work I am working at now, in the body-must follow me. I may perhaps lay it down at death. But I must take it up again at the resurrection. This deed of mine must follow me into that future and eternal life. It must follow me. For what purpose?" etc. In regard to the Millennium, Dr. Candlish seems to hold the view that it is to be a special dispensation of grace previous to the destruction of this world, and to the second advent of Christ. "The millennial reign of grace," he observes," is really a reign of great glory," but "it is not the ultimate hope of the Church. Nor is it in it that the Lord's kingdom or reign is to take its ultimate and perfect glory.” MEMOIR OF REV. DAVID TAPPAN STODDARD, MISSIONARY TO THE NESTORIANS. By Joseph P. Thompson, D.D., Pastor of the Broadway Tabernacle Church. New-York: Sheldon, Blakeman & Company. Mr. Stoddard was the youngest son of Solomon Stoddard, Esq., of Northampton, Mass., and brother of Professor Stoddard, the author of a well-known Latin gramAt an early age he entered the Sophomore class of Williams College, and subsequently was transferred to the same class at Yale. Through the instrumentality of a class-mate, his early religious impressions were here revived, and he soon mar. solemnly dedicated himself to the service of his Saviour. It had been the earnest prayer of a pious mother that her son might be a missionary; and we find among his letters to friends announcing a change of heart, one to a brother stating the reasons why he feels called upon to serve in the foreign field. After graduating at Yale, where he took high rank as a scholar, especially in the physical sciences, Mr. Stoddard became a tutor, first at Marshall, and afterwards at Yale College. While filling these appointments with great faithfulness and success, he at the same time prosecuted his theological studies, and made considerable advances in his knowledge of the physical sciences. A remarkable example of Mr. Stoddard's habit of subordinating his own will to a high sense of duty, occurred during the Senior year of his College course. By the recommendation of a member of the Faculty he received an appointment to a post of honor and emolument in a United States Exploring Expedition to the South-Pacific, under Commander Wilkes. This tempting offer Mr. Stoddard declined, in order to enter at once upon his theological studies. For a while Mr. Stoddard's interest in the foreign missionary work seems to have declined; and he had almost made up his mind to labor in the distant West, when he met with the Rev. Justin Perkins, D.D., who was connected with the Nestorian Mission at Oroomiah. Mr. Perkins found little difficulty in persuading Mr. Stoddard to become a fellow-laborer with him among the Nestorians. In February of 1843, Mr. S. was married to Miss Harriet Briggs, daughter of Dr. Briggs, of Marblehead, Mass., and in the following month sailed from Boston, in company with Dr. Perkins and others, for his missionary post. In June they reached Oroomiah safely, and entered at once upon their work. Our space will not permit us to transcribe an account of this interesting region and its inhabitants, nor to follow Mr. Stoddard through his ten years of earnest, constant labor among these people. Suffice it to say that his thorough education, and experience as a teacher, eminently qualified him for the most important duties which he was called to perform as an associate translator of the Scriptures, and an instructor of youth in the "knowledge of Christian civilization and Biblical divinity." The following extracts are from a summary showing the results of ten years of missionary labor: 1. "Of the fifty-four scholars now living who have gone out from us, about thirty-four, or nearly two thirds, are considered pious, and many of them devotedly 80. Six have died the death of the Christian. About one half of our present pupils are hopefully pious." 2. "Of these fifty-four, nine are efficient and able preachers of the Gospel, fitted to minister to our best congregations; while nineteen more are so far preachers that they can conduct religious meetings in the villages with acceptance and usefulness." 3. "Of these fifty-four, twenty-five are regular teachers of village schools, . . one is a translator, one printer, two in college at Malta, three teachers in the seminaries, one superintendent of village schools, and three who make preaching their em ployment." In the summer of 1848, while travelling for his health, in company with his family, Mrs. Stoddard was suddenly stricken down by Asiatic cholera. Under this new pressure Mr. Stoddard's health completely gave way, and it became necessary that he should return to this country. The Committee deemed it imprudent for him to return again to his post until the spring of 1851. As soon as consent was obtained he hastened back to his chosen work, where he fell with his armor on, in the spring of 1857. The immediate cause of his death was typhus-fever, brought on, perhaps, by over-exertion. The remains of Mr. Stoddard rest in a little burial inclosure connected with the mission-premises of Mt. Seir. One important point developed in this volume, may not be without its bearing on the question now agitating the Episcopal Church, of the continuance of the Greek mission. Mr. Stoddard, as well as the great body of his associates, were earnestly in favor of the carrying on of schools as a primary agency in the mission. ary work. He did not commit himself on the question how far such schools should be a permanent agency. ANNALS OF THE AMERICAN PULPIT, ETC. By Rev. Wm. B. Sprague, D.D. Vol. V. Episcopalian. New-York: Robert Carter & Brothers. The importance, the bulk, and the interest of the Annals of the American Epis copal Pulpit, just issued by Dr. Sprague, require a review far more extended and elaborate than it is within our present opportunities to give. What we propose now to do, is to throw together such general observations as arise from a first and rapid perusal. Such a task as this, we are sure will not be without use to two classes of our readers. Those in whose hands the book has not fallen, may be induced to place it in their libraries, as a volume not only of permanent historical value, but of peculiar and immediate interest. Those who have taken it up—and among such there are few who have not felt it grow upon them, so great is its fascination, until they have at least superficially mastered its contents-will not be unwilling to join with us in discussing a few of the points to which we have been mutually attracted. The first minister to whom Dr. Sprague introduces us, is the Rev. Wm. Blackstone, who settled in New-England between 1820 and 1830; the last, the Rev. A. W. Duy, whose death, only a few years since, is familiar to many of our readers, Between these we have over one hundred and seventy names, including every deceased Bishop of our Church, and perhaps the whole of the Presbyters now dead, who have attracted any degree of public attention. The plan of biography is in most cases the same. First comes a biographical notice, in many instances from the pen of Dr. Sprague himself. This notice, though often several pages in length, rarely includes more than a statement of the prominent facts of domestic and literary as well as ecclesiastical history. To this portion of the work one or two remarks are almost uniformly applicable. There is (1) an entire freedom from any thing like bias, either doctrinal or personal. The high-and-dry Churchman, of what Dr. A. C. Coxe in one of his contributions calls the "Establishmentarian" school, the Tractarian, the Evangelical, all pass, with their vizors down, and in the same skeleton armor, introducing us, without extraneous comment, to the dates of their births, deaths, and marriages—the nature and terms of their several ecclesiastical preferments the names of their wives and children, followed by a list of their several publications. Perhaps in the whole of this branch of the book, there is no observation which involves more than a mere statement of fact. What we have, is, strictly speaking, statistics—often dry, always impartial, and generally valuable not merely to those seeking information as to a particular friend, but to those interested in the history of our communion at large. To this, however, are added (2) a series of letters, written by those who were best able to speak of the particular subject of biography. These letters constitute what is the peculiar literary charm of the book. They are mostly redolent with that individuality which belongs to a genial heart, when speaking unreservedly of one who has been loved, but has been now taken. Dr. Sprague has very wisely laid no check upon the correspondents on whom he thus relies, and though in almost every case they are restrained from entering into any invidious polemical discussion, yet, in the large majority of instances, they write with that biographical freedom which brings before us not merely the outer but the inner life-not merely the public incidents, but the social and sub-ecclesiastical relations. In almost every instance, there are links between these informal biographers and their subjects, which give their letters a personal interest. This will be seen by a glance at the following table, which is itself but a very imperfect selection from the rich material before us: SUBJECTS. Bishop Madison, Dr. Pilmore, Rev. W. Smith, D.D., Bishop Moore, 1 Bishop Chase, Bishop White, Bishop Bowen, Rev. Dan. Stephens, Dr. Bedell, Dr. Milnor, Rev. Abiel Carter, Rev. Hugh Smith, D.D., Bishop Ravenscroft, WRITERS. President Tyler. Rev. R. D. Hall, B. T. Welch, D.D. Rev. George Woodbridge. Bishop Burgess. Bishop H. U. Onderdonk, Horace Webster, LL.D. Bishop McIlvaine, Rev. G. T. Bedell. Rev. C. Keith. |