however, is no rigid creed fixed on a mere confessional ground. All three stand, with different armour, but united in the same cause, as powerful champions of the supernatural truth. Their influence in Utrecht would be greater still, were it not neutralized by another professor, who occupies the philosophical chair,-Dr. Opzoomer. His philosophy, defended with rhetorical fervour, by its form singularly well adapted to attract the minds of young men, is that of the most consequent empiricism. I think it is his system that has contributed, more than anything else, to diffuse and popularize the new ideas connected with naturalism and materialism that are now so widely spread, especially amongst the younger class of clergy men. As to the University of Groningen, it has been, for the last thirty years, employed with indefatigable zeal in founding a new theological school, honourably presided over by Drs. Hofstede de Groot and Pareav, but which seems to have had its day. Some years ago, its adepts were taxed as dangerous heretics by the orthodox, their opinions about the person of Christ being rather tinged by Arianism. Now, however, it must be acknowledged, they stand in the first line to defend the historical and supernatural truth of the Gospel. But, to see how important the influence of the Universities is, it is neces sary to fix attention on the different theological tendencies, as they are represented in the Church, among clergy and laity. As a well-organized party, in the full sense of the word, we ought to mention, in the first place, that which is called the Juridic Confessional party, opposing to the inroad of neology the symbolical writings of the Calvinistic creed, and the historical rights of the Church, as fixed on its creeds. It may be said to have been founded by our great and learned poet, Bilderdyk, the friend of Robert Southey, some fifty or sixty years ago. His political and religious principles were fervently embraced by a few pupils of eminent talents, amongst whom I have to mention the deceased poet, Da Costa, and the still living Mr. Groen van Prinsterer, our Dutch Stahl, a great historian, orator, and statesman, who has a very great authority amongst those who are attached to his sentiments, but has never enjoyed a universal popularity equal to his very eminent talents. His principal works in relation to the theological questions are, "Infidelity and Revolution," and "The Rights of the Reformed Church." A well-organized state church, firmly based on an unchangeable creed, would be the ideal of this school. Next to this party, forming the extrême droite, stand the more evangelical orthodox, who cannot be said to be a well-defined party. They adhere to the great scriptural truths written down in the symbolical books and confessions of faith; but do not wish to have them obtruded upon the members of the Church, thinking they ought rather to be enforced by the way of conviction, and explained according to the progress of science and the conscience of the living community. Calling themselves adherents of the “ethic” direction, they desire to cure the existing diseases rather by medical than by juridical measures. They acknowledge the right of true VOL. X.-FIFTH SERIES. 2 T criticism, and wish, for all, the utmost liberty to profess their opinions. Amongst these, besides the Professors of Utrecht, must be named, Rev. D. Chantepie de la Saussaie, pastor in Rotterdam, a great speculative philosopher, and Rev. I. H. Gunning, junior pastor at the Hague. Most of the orthodox preachers belong to this school. A vast number, however, of clergymen, especially those of a more mature age, may be assigned to what is called the Liberal-Conservative party, holding the place of a certain juste milieu betwixt what they used to tax as the two extremes. They form a remnant of the rationalism of the last century, which may lead as well to rationalistic supernaturalism as to the verge of materialism and unbelief. But this class, however numerous still, is fast melting away, and has nearly lost its whole influence, that being more of a negative and timorous character, and not suited to the emergencies of these days. That which now is à l'ordre du jour, the theology of the day, attracting nearly all attention, exciting earnest anxiety in the Church, but hopeful illusions in many, the tendency marking the direction in which the wind of learning is blowing just now,-is, without any doubt, that which is universally called the modern theology. Wherever it exists,—in Germany, Switzerland, France, England, or Holland,-it bears the same features. Renan and Strauss, Colani and Colenso, are all children of the same spirit, and belong to the same religious family. However different from one another, they all agree in contesting the evidence and possibility of supernatural truth, and in denying all special Divine revelation. It might be asked why this system is called modern theology, it being nothing else, indeed, than the old rationalism clad in a new form, and adorned with some modern fineries to hide its poor nakedness and its worn-out rags. As to our country, those who follow this direction show the same features and symptoms as are seen abroad. The only difference is, that the adherents of the new theology amongst us avow their ideas and sentiments in their utmost consequences,-more openly than anywhere else. Réville, Pierson, and Busken Huët, stand in the foremost rank. The first, a Frenchman, and pastor of the French or Walloon church in Rotterdam, is a man of great learning and oratorical gifts, known by his Essais de Critique Religieuse, and other works. He stands wholly on the side of Renan. Congenial to Réville is his friend and colleague Pierson, a fervent disciple of Dr. Opzoomer and of his empirical school. None among the Dutch theologians is, perhaps, more sceptical than he. The last-named of the above-mentioned triumvirate, Busken Huët, was, as the two former clergymen, in the French church; but he voluntarily gave up his charge in Haarlem. His various polemic writings are characterized by their sarcastic and ironical spirit. These three are the leaders of the new theology, a very great and increasing number of the younger clergy following more or less in the rear. Not only in numerous pamphlets and periodicals, but even from the pulpit, the great truths and historical facts of Christianity—the divinity of Christ, His miraculous birth, His resurrection and ascension, His moral sanctity, as well as the miracles He is reported to have done, together with the authenticity and the credibility of the canonical books-are often openly disavowed, without any reserve. Some of them have been sincere enough to state they do not claim the name of Christians, but rather should like to be called Jesuits, as they wish to follow the moral prescriptions of Jesus of Nazareth, but cannot avow Him to be the Christ. It is true that not all of them display the same openness, many having their restrictions and reticences, for fear of giving too much offence to public feeling, and not seldom using most Christian expressions, to which they lend, of course, quite another meaning. Not all of them have the sincerity of Pierson, who, in a late pamphlet that excited vehement opposition from Schwartz and De Liefde in Amsterdam, from La Saussaie and Cohen Stuart in Rotterdam, went so far as to say that modern theologians should not wish to be called Christians, but Jesuits, as they venerate Jesus of Nazareth, but cannot acknowledge Him as the promised Christ; but still, as they are fatally pushed forward by the logic of their convictions, the true import of these will ever reveal itself more. What will be the end of these things, what even the immediate future, can hardly be said. The actual condition of complete dissolution and disorganization in the Church cannot always be tolerated. That every one should be quite free to avow his own opinions is beyond all dispute, wherever full liberty of conscience is acknowledged as a right; but it is quite another question whether clergymen called to the service of a church, to whose tenets they no longer adhere, have a right to remain in the livings the church affords them, while they are busily employed in contesting its creed. I think, indeed, such a position not only improper, but immoral. If those who treat the Gospel as a romance, and Christian theology as a novelty, want to proclaim their opinions, let them found a church of natural religion, where they can teach their dogmas at their heart's ease. If they did so, certainly they would find adherents, at least in the beginning; but I do not think they would be warranted in expecting much perseverance from their followers. These are numerous indeed, at least among the higher ranks of the middle classes; but, for the most part, they are such converts as the modern theology would have no reason to boast of. A very superficial and materialistic periodical, the "Daybreak," looking on the new doctrine as on the dawn of a new and happy day, arising to dispel the twilight of ancient Christianity, represents the extreme left of the modern theology among the laity, who, it says, will follow its banner till a more modern doctrine follows and takes the place of the former. Still these all, however numerous, are not more than exceptions. The great majority of the community, the aristocracy, the commoners, the mass of the people, hold fast to the word of God. Things are really not so desperate as they look on a superficial review. The heart of the true church will not abjure its liege Lord Jesus Christ; and He, the true Pastor, will never forsake His flock. We may feel sure that His power will overcome the present dangers too, and that out of this evil itself further good will arise to the benefit of His everlasting kingdom. Nebula est, et transibit; but even this threatening thundercloud will, we hope, not pass without falling in a salutary rain; that will fertilize the soil of the church. SELECT LITERARY NOTICES. [The insertion of any article in this list is not to be considered as pledging us to the approbation of its contents, unless it be accompanied by some express notice of our favourable opinion. Nor is the omission of any such notice to be regarded as indicating a contrary opinion; as our limits, and other reasons, impose on us the necessity of selection and brevity.] The Service of Christ: a Sermon, occasioned by the Death of the Rev. John Mason. By the Rev. Charles Prest. Wesleyan Conference Office. -This admirable funeral discourse, founded on Colossians iii. 23, 24, is published in compliance with the unanimous request of the Wesleyan Book Committee. The nature, qualifications, and blessed rewards of Christian service are set forth in clear and vigorous language. It is refreshing to see how earnestly the old and all-important truths of the Divine love flowing to sinners only through the death of Christ, as an atonement for sin,—repentance, justification, and renewal,-are pressed upon the attention. The entire sermon would well repay a thoughtful perusal, and we heartily recommend it to our readers. The following is Mr. Prest's very just and discriminating estimate of the character of the venerable man who so long and ably filled a most important office in connexion with Wesleyan litera ture: "The holy service of Christ, now described, was well illustrated in the life of our venerable friend, the Rev. John Mason, who, in the various and important positions which he occupied in the church, and in the world, exemplified those qualifications for uniform and hearty obedience which we have endeavoured to set forth. In the discharge of the duties incident to his station, he did the works required, in the spirit, and under the influence of motives, necessary to their consistency and acceptance. His manifold engagements did not distract his chief intention from God, nor did they abate the influence of his habitual, grateful, and faithful devotion to his Saviour. "Among those who have rendered valuable service to Methodism, and to the religious and social welfare of mankind, through its organization and Christian efforts, he is justly entitled to a high place. His pastoral ministry, in early life, is still a cherished remembrance in hearts and homes blessed by its instrumentality; his able administration as one of the general secretaries of the Wesleyan Missionary Society cannot be forgotten; and the lengthened, vigorous, and successful service, in which he closed his days, though less lauded than some more public and popular engagements, was as important, and as beneficial, as were the services of many who have received much higher praise. His work secured great advantages to the Methodist Connexion, and it will have enduring results. Methodism never had a more faithful son. It never had one more disposed to advance its mission in the world, or more prompt or constant in its defence; and seldom has it sustained a greater loss than that which has been occasioned by his death. "He was a counsellor to be safely relied upon, and a friend to be always trusted. He was kind, but not weak; firm, but not obstinate; quick of discernment, but not cynical. He was genial, without levity; serious, without gloom; strong in his opinions, without pertinacity; bold, but not rash; cautious, but not cowardly. In his religious affections and principles, in his honourable denominational attachments, and in his catholic charity, he was fixed and unwavering." The Divine Treatment of Sin, (Jackson, Walford, and Co.,) is the title of Mr. Baldwin Brown's last new work, which deals largely in attempts to startle the reader by the employment of an unusual phraseology; but, with that exception, contains little that is new. Mr. Brown recoils from Calvinism, and is in some danger of going into Pelagianism, if not into something worse. Already he ridicules the doctrine of imputed guilt as a part of the great doctrine of original sin; and speaks contemptuously of those who believe and uphold it. He also speaks of the doctrine of the Atonement in a way to awaken the fears of those who, both for his own sake and the sake of his connexions, would gladly see him a pillar of orthodoxy. If his object is to conciliate the infidel, it is wonderful that he fails to perceive that this is impossible, so long as he maintains the doctrine of eternal punishment. And if "the offence of the cross" must come, it matters little whether it comes soon or late. Mr. Brown does, as we understand him, hold the orthodox faith on this point; and by a simple hearty avowal of it would save himself both time and trouble. The character of our author's language might supply materials for extended remark; but we forbear, save to say that to speak of the responsibility of God is irreverent and ridiculous; to call that bearing of sin which the Mediator undertook and accomplished "the pressure of the burthen upon God," is inexact and misleading, and, in a writer who has so little tenderness for the mistakes of "divines," inexcusable. We strongly object, also, to the representation of the Fall of Man as "a step in the development of the race." That it was foreseen, and provided against, is plain enough; but that this circumstance excuses, or in any degree palliates, the first offence, no scriptural theologian will for a moment admit. This is a mystery, and as such must be believed: possibly it may be so, even to angels; but what then? We have seen no attempt at a solution which does not lead to worse consequences than the admission of the mystery; and must be content to adore what we cannot hope to understand. The Psalms Translated and Explained, by J. A. Alexander, D.D. Edinburgh: Andrew Elliott.-The Psalms have been appropriately designated "an epitome of the Bible, adapted to the purposes of devotion." Rich in their variety, elegant in form, choice in imagery and illustration, and profoundly spiritual in tone, these sacred lyrics have always been held in high admiration, and regarded as furnishing most suitable sentiments for prayer and praise. “All good,” says the judicious Hooker, "necessarily to be either known, or done, or had, this one celestial fountain yieldeth." Any commentary, therefore, on the Book of Psalms will claim the attention of the religious public, if thoughtfully and devoutly prepared. The author of the book before us wishes it to be distinctly understood that he has aimed exclusively at explanation, -the discovery and statement of the meaning. Consequently he has left unnoticed the doctrinal, devotional, and practical aspects of the Psalms, except so far as the exposition in |