or Greek sentence before him. What is he to do with it? By what steps, and directing his attention to what points, is he to attain the mastery of what classical learning requires to be known? Principal Taylor answers this query by a large train of interrogatories which guide the inquirer through the land. How thoroughly the work is done may be appreciated when we say, that on a large duodecimo page there is often one line of text and a residue of questions. A few lines from Esop, Nepos, Cicero, Virgil, Xeno. phon, and Homer, furnish the subject of interrogative analysis. The book embodies a good thought well developed.

Primary Object-Lessons for a Graduated Course of Development. A Manual for Teachers and Parents, with Lessons for the proper training of the Faculties of Children. By N. A. CALKINS. 12mo., pp. 362. New York: Harper & Brothers. 1861.

This is one of the many ingenious works produced by the inventive educational spirit of our times. Begin with things, and advance by words through forms, colors, and motions up to principles. This is doubtless truly nature's method, though art has taken a somewhat different route. In the hands of a true teacher this book leads by a delightful path to knowledge.

An Elementary Treatise on Plane and Spherical Trigonometry. By BENJAMIN PEIRCE, LL.D, Perkins Professor of Astronomy and Mathematics in Harvard University. Revised edition. 8vo., pp. 359. Boston and Cambridge: James Munroe & Co. 1861.

The revision for the new edition of this standard work has been made under the direction of the eminent author.

First Lessons in Greek: the Beginner's Companion-Book to Hadley's Grammar. By JAMES MORRIS WHITON, Rector of the Hopkins Grammar School in New Haven, Conn. 12mo., pp. 120. New York: D. Appleton & Co. 1861.

Belles Lettres and Classical.

The Recreations of a Country Parson. Second series. 12mo., pp. 429. Boston: Ticknor & Fields. 1861.

The rural pastor is not in a hurry. He does not hold that, life being short, your problem is to accomplish the most possible, and that the way to accomplish most is to ply muscle with the largest force. He makes no effort to crowd as much thought in as few words as possible, with a maximum of matter per page, as if he were determined that you should have the worth of your purchase money in the solid intellectual ingot. There are those perhaps, he thinks, whose task of life is a gentle and a leisurely one, and

whose bland influence is more humanizing and purifying to our atmosphere than the agitations and storms produced by our thunderand-lightning heroes and reformers. Quietly then does he survey the scene of men and things, analyzing the shapes, colorings, and motions of human life around him.

The Parson writes "concerning a great many things, to wit: Future Years, The Pulpit in Scotland, (we are revolving the contents backward, by the way,) Friends in Council, Man and his Dwelling-place, Glasgow, Solitary Days, Screws, Churchyards, etc. We give some extracts from his Pulpit in Scotland.

What the Scotch preachers owe to effective delivery.

There is only one account given by all who have heard the most striking Scotch preachers, as to the proportion which their manner bears in the effect produced. Lockhart, late of the The Quarterly, says of Chalmers: "Never did the world possess any orator whose minutest peculiarities of gesture and voice have more power in increasing the effect of what he says; whose delivery, in other words, is the first, and the second, and the third excellence in his oratory, more truly than is that of Dr. Chalmers." The same words might be repeated of Caird, who has succeeded to Chalmers's fame. A hundred little circumstances of voice and mannereven of appearance and dress-combine to give his oratory its overwhelming power. And where manner is everything, difference in manner is a total difference. Nor does manner affect only the less educated and intelligent class of hearers. It cannot be doubted that the unparalleled impression produced, even on such men as Wilberforce, Canning, Lockhart, Lord Jeffrey, and Prince Albert, was mainly the result of manner. In point of substance and style, many English preachers are quite superior to the best of the Scotch. In these respects, there are no preachers in Scotland who come near the mark of Melvill, Manning, Arnold, or Bishop Wilberforce. Lockhart says of Chalmers: "I have heard many men deliver sermons far better arranged in point of argument, and I have heard very many deliver sermons far more uniform in elegance, both of conception and of style; but most unquestionably I have never heard, either in England or Scotland, or in any other country, a preacher whose eloquence is capable of producing an effect so strong and irresistible as his." The best proof how much Chalmers owed to his manner is, that in his latter days, when he was no longer able to give them with his wonted animation and feeling, the very same discourses fell quite flat on his congregation.Pp. 366, 367.

Proportions of logic and rhetoric.

Sir Walter Scott, in Rob Roy, in describing the preacher whom the hero heard in the crypt of Glasgow Cathedral, says that his countrymen are much more accessible to logic than rhetoric, and that this fact determines the character of the preaching which is most acceptable to them. If the case was such in those times, matters are assuredly quite altered now. Logic is indeed not overlooked; but it is brilliancy of illustration, and, above all, great feeling and earnestness, which go down. Mr. Caird, the most popular of modern Scotch preachers, though possessing a very powerful and logical mind, yet owes his popularity with the mass of hearers almost entirely to his tremendous power of feeling and producing emotion. By way of contrast to Sydney Smith's picture of the English pulpit manner, let us look at one of Chalmers's great appearances. Look on that picture, and then on this: "The Doctor's manner during the whole delivery of that magnificent discourse was strikingly animated; while the enthusiasm and energy he threw into some of his bursts rendered them quite overpowering. One expression which he used, together with his action, his look, and the tones of his voice, made a most vivid and indeli ble impression on my memory....While uttering these words, which he did with peculiar emphasis, accompanying them with a flash from his eye and a stamp of his

foot, he threw his right arm with clenched fist right across the book-board, and brandished it full in the face of the Town Council, sitting in state before him. The words seemed to startle, like an electric shock, the whole audience." Very likely they did; but we should regret to see a bishop, or even a dean, have recourse to such means of producing an impression. We shall give one other extract descriptive of Chalmers's manner: "It was a transcendently grand, a glorious burst. The energy of his action corresponded. Intense emotion beamed from his countenance. I cannot describe the appearance of his face better than by saying it was lighted up almost into a glare. The congregation were intensely excited, leaning forward in the pews like a forest bending under the power of the hurricane, looking steadfastly at the preacher, and listening in breathless wonderment. So soon as it was concluded, there was (as invariably was the case at the close of the doctor's bursts) a deep sigh, or rather gasp for breath, accompanied by a movement throughout the whole audience."-Pp. 368, 369.

Reading or memorizing.

We believe that Melvill in his early days delivered his sermons from memory, and of late years only has taken to reading, to the considerable diminution of the effect he produces. We may here remark, that in some country districts the prejudice of the people against clergymen reading their sermons is excessive. It is indeed to be admitted that it is a more natural thing that a speaker should look at the audience he is addressing, and appear to speak from the feeling of the moment, than that he should read to them what he has to say; but it is hard to impose upon a parish minister, burdened with pastoral duty, the irksome school-boy task of committing to memory a long sermon, and perhaps two, every week. The system of reading is spreading rapidly in the Scotch Church, and seems likely in a few years to become all but universal. Caird reads his sermons closely on ordinary Sundays, but delivers entirely from memory in preaching on any particular occasion.-P. 370.

"Sensation" preaching and preachers are not monopolized by America.

Let not English readers imagine, when we speak of the vehemence of the Scotch pulpit, that we mean only a gentlemanly degree of warmth and energy. It often amounts to the most violent melo-dramatic acting. Sheil's Irish speeches would have been immensely popular Scotch sermons, so far as their style and delivery are concerned. The physical energy is tremendous. It is said that when Chalmers preached in St. George's, Edinburgh, the massive chandeliers, many feet off, were all vibrating. He had often to stop, exhausted, in the midst of his sermon, and have a psalm sung till he recovered breath. Caird begins quietly, but frequently works himself up to a frantic excitement, in which his gestulation is of the wildest, and his voice an absolute howl. One feels afraid that he may burst a blood vessel. Were his hearers cool enough to criticise him, the impression would be at an end; but he has wound them up to such a pitch that criticism is impossible. They must sit absolutely passive, with nerves tingling and blood pausing; frequently many of the congregation have started to their feet. It may be imag. ined how heavily the physical energies of the preacher are drawn upon by this mode of speaking. Dr. Bennie, one of the ministers of Edinburgh, and one of the most eloquent and effective of Scotch pulpit orators, is said to have died at an age much short of fifty, worn out by the enthusiastic animation of his style. There are some little accessories of the Scotch pulpit, which in England are unknown; such as thrashing the large Bible which lies before the minister-long pauses to recover breath-much wiping of the face-sodorific results to an unpleasant degree necessitating an entire change of apparel after preaching.-Pp. 371, 372.

A notice of Dr. Caird.

In May, 1854, Mr. Caird preached this discourse in the High Church, Edinburgh, before the Commissioner who represents her Majesty at the meetings of the General Assembly of the Scotch Church, and an exceedingly crowded and brilliant audience. Given there, with all the skill of the most accomplished actor, yet with a simple

earnestness which prevented the least suspicion of anything like acting, the impression it produced is described as something marvelous. Hard-headed Scotch lawyers, the last men in the world to be carried into superlatives, declared that never till then did they understand what effect could be produced by human speech. But we confess that, now we have these magic words to read quietly at home, we find it something of a task to get through them.-Pp. 380, 381.

Elijah. A sacred Drama, and other Poems. By Rev. ROBERT DAVIDSON, D.D. 12mo., pp. 184. New York: Charles Scribner. 1861. The principal poem in this little volume transports the reader into the scenes of Hebrew struggle with the Canaanite idolatries, in which Elijah was the hero of the cause of Jehovah. The elements which impress the imagination in those times are reproduced with historic truth and some poetic power. The other pieces, which are biblical and religious, will find, we doubt not, many a sympathizing reader, and be productive of the benefits which form the author's aim.

Lectures on the English Language. By GEORGE P. MARSH. First Series. Fourth Edition. Revised and Enlarged. 8vo., pp. 709. New York: Charles Scribner. 1861.

It is an honor to our country that a fourth edition, revised and enlarged, of this magnificent work should be so soon demanded. We repeat our recommendations to our young scholars especially to give to this volume a thorough study, and not only acquire from it a large amount of knowledge, but inhale the spirit of thorough and critical investigation into the history and mystery of their mother tongue.

Juvenile.

Glen Morris Stories. Walter Sherwood; the easy, good-natured Boy. By FRANCIS FORRESTER, Esq., Author of "Jennie Carlton," "Dick Duncan," "My Uncle Toby's Library," etc. 16mo., pp. 256. New York: Howe & Ferry. 1862. On sale by Carlton & Porter.

In a concluding note Mr. Forrester announces that one more volume will complete the series of "Glen Morris Stories." We have it from reliable sources that this series has hardly its equal in the department it occupies.

Miscellaneous.

The New American Encyclopedia. A Popular Dictionary of Knowledge. Edited by GEORGE RIPLEY and CHARLES A. DANA. Volume 13. Parr -Redowitz. 8vo., pp. 807. New York: D. Appleton & Co. 1861. Adventures in the South Pacific. Illustrated. By a roving Printer. 12mo., pp. 861. New York: Harper & Brothers. 1861.

A Course of Six Lectures on the Chemical History of a Candle: to which is added a Lecture on Platinum. By PROFESSOR FARADAY. With numerous Illustrations. 18mo., pp. 217. New York: Harper & Brothers.

THE

METHODIST QUARTERLY REVIEW.

APRIL, 1862.

ART. I.-METAPHYSICS OF WATSON'S INSTITUTES.

It is worthy of being noted that, while many theologians have condemned philosophy-shutting it, as they supposed, out of the region of theology, and cautioning their hearers to "beware that no man beguile them through philosophy"—their own theological system was built upon a philosophy, and permeated and tinged, in all its details, by philosophic speculation. The moment a man passes in thought from the simple, didactic utterances of Scripture, and attempts a higher generalization— the moment he commences gathering the short and pregnant sentences in which Truth is scattered almost at random over the sacred page, like pearls and gems upon a coral strand, and attempts to string them up into a theological creed, or arrange them in the cabinet of a theological system-and especially the moment he carries the profound utterances of Scripture into the system of things around him, and attempts to quadrate them with other truths taught in science or given in human consciousness, that moment he begins to philosophize. He may not have made philosophy, as taught in the schools, a subject of formal and systematic study, yet in the writings of other theologians, or floating in the atmosphere of intellectual society and converse, he has come in contact with the axioms and conclusions of philosophy, he has unconsciously inhaled them, they have found a place in his belief, and, even when he has no intention to philosophize, with a religious horror of all FOURTH SERIES, VOL. XIV.-12