By J. A. LYON, D.D., University of Miss. X.-EATING AND DRINKING UNWORTHILY TERMS. $3.50 per Annum in advance; Single Numbers, 90 Cents. POSTAGE-Three Cents a Number: Twelve Cents a Year New Standard Theological Borks JUST PUBLISHED BY SCRIBNER, ARMSTRONG & CO., 654 Broadway, New York. UEBERWEG'S PHILOSOPHY. HISTORY OF PHILOSOPHY. FROM THALES TO THE PRESENT TIME By Dr. FRIEDRICH UEBERWEG, Late Professor of Philosophy in the University of Konigsburg. Translated from the Fourth German Edition, by GEORGE S. MORRIS, A.M., Professor of Moders Languages in the University of Michigan. Vol. II.-With an Essay on English Philosophy, by Dr. NOAH PORTER, President of Yale College; and on Italian Philosophy, by Professor V. BOTTA. II. KINGS, I. AND II. CHRONICLES, EZRA, NEHEMIAH, AND ESTHER Author of "Five Great Monarchies of the Ancient East." etc. One Vol., Royal 8vo, Cloth....... JUST PUBLISHED Volumes I. and II. of the Speaker's Commentary. Each one Vol. Royal 8vo, Cloth.. AN OUTLINE STUDY OF MAN, OR, THE BODY AND MIND $5.00 $5.00 IN ONE SYSTEM. With Illustrative Diagrams. By MARK HOPKINS, D.D., LL.D. Late President of Williams College, author of "Evidences of Christianity," "Lectures on One Vol. 12mo. Cloth... Moral Science," "The Law of Love," etc. 81.75 Dr. HOPKINS here sums up, in his fresh and striking way, the substance of his studies and lecture upon the subject embraced in this volume. The work is on an entirely new plan. It presents man in his unity. This unity is through a law that connects man with what is below him, and that makes the structure of the universe up to him pyramidal. The place of man being found through this law, he is built up step by step till a law of conduct is reached. In doing this, his several faculties and their relations are so presented to the eye in illustrative diagrams as to be readily apprehended. The lectures were delivered by the aid of the blackboard. and in teaching, the system naturally connects itself with that. The work is commended to the attention of all who would attain and promote a better knowledge of man; and its method is especially commended to the attention of teachers. The above books will be sent, post-paid, to any address on receipt of the price, by SCRIBNER, ARMSTRONG & CO., 654 Broadway, New York THE PRESBYTERIAN QUARTERLY AND PRINCETON REVIEW. NEW SERIES, No. 8.-OCTOBER, 1873. ART. I.-THE MODERN ENGLISH PULPIT. By Rev. W. H. LORD, D.D., Montpelier, Vt. In order to prepare the reader to appreciate our estimate of the Modern English Pulpit, we shall first give some illustrations of the natural correspondence between the physical and intellectual character of a people and their religious faith and teaching. Each national mood of mind or tribal idiosyncrasy brings its own special mode of want and supply. John Knox would have been impossible in Athens, and Jeremy Taylor could not have lived in Paris. The ultimate seat of human faith lies deep below all national or tribal propensities, but the modes in which religious faith manifests and interprets itself are widely various. Ere faith comes to the, surface and crystallizes itself in concrete shape, its type and color will be affected by the strata of thought and feeling through which it emerges into light. The ideas and forms of national life will therefore more or less affect the in-. terpretation and disclosure of the same faith. The national character determines the character of its preachers. It is very rare, and then only in some grand exceptions, like Paul tho Apostle to the Gentiles, that a preacher, celebrated in one nation, is equally celebrated in another. An exotic preacher, unless he is very tough and hardy, rarely flourishes out of his native soil. Lebanon is the place for cedars and Elim for palm trees, while the sombre olive thrives best along the slopes of the Mediterranean hills. And to a great extent the order and constitution of churches are determined by the traditions and peculiarities of national life. The Romish Church, inheriting the apparel and household furniture of the old pagan religion of the imperial age, is congenial with the ancient seat and home of classic mythology. Greece, with its love of art and beauty, contributed but little to the Christianized paganism of the Roman hierarchy. The elements of Greek culture were too ethereal and sublimated to be incorporated into the massive materialism and sensualism of the Church of the Latin races. Greece never had a sacerdotal caste and a hereditary corporation of priests. It had a priestly order but not a priestly caste. Among the Greeks many of the functions of the priesthood were discharged by the heads of families, and though the priest was regarded with a respect amounting to reverence, there are few instances of even an attempt at spiritual tyranny. The priest was venerated on account of the religion, and not the religion on account of the priest. Greece was a free country, a land of boundless publicity in all civil and religious procedures. The Grecian love of glory in all its forms was so impassioned, and its sympathy with mental activity in all its methods was so cordial, that its religion was but little different from philosophy. The Greeks sought after wisdom. Hence Christianity in Greece was simply Neo-Platonism. The Alexandrian religion was Christianity run into the moulds of Platonism. The Greek Church was an Academy. The Unitarian Church of the modern day unites the Greek culture with the Greek philosophy and makes religion a cultus and the Church a school. In its estimation a supernatural religion is superstition, and Christianity is a partial emanation of human wisdom. This is the reason why the Gospel never had any solid and permanent hold of the Greek mind, and why, also, the churches founded by the Apostles in Greece had so little vitality and efficiency in the work of Christian propagandism. The soil was too thin for any great race of Christian preachers. One only occupies a preeminent position in the annals of the early Church, and he, not by his constructive and organizing genius, not by his theological ability or the permanent influence of his discourse, but by the arts of oratory, the splendor of his culture. and his skill to arouse the passions of his auditors,-things all peculiarly Grecian. Chrysostom stands without a peer among the preachers of the Christian Church in Greece, but he has never exerted half as much influence upon the history of the Church as the Bishop of Hippo, with whom Christianity was not an art but an intense and living conviction. The Sadducean and rationalistic temper of the Greeks rendered impossible among them any large body of preachers of a supernatural Church and a supernatural Revelation. But with the Latin race, when it once received the Gospel, there was no question of its supernaturalism. It was always inclined to recognize authority in religion. The two dominant laws of the Latin mind are sensualism and reverence. And when it deserted the gods, and rejected the fables of mythology, and accepted Christianity in place of paganism, it lost neither of its distinctive peculiarities. It submitted to the new religion at the time of the conversion of the Roman Empire, but it at once began to sensualize Christianity, to translate its invisible and spiritual mysteries into visible and sense-addressing forms and images. The Greek accepted and sublimed the lofty dogmas of Christianity. The Latins accepted and paganized them. The Greek went to pantheism and the Roman to the most showy ritualism. The one made the Church a school of philosophy, and the priest an orator and artist; the other made the Church an empire, and the ministry a sacerdotal and ruling caste. The distinguishing peculiarity of the Latin ministers has been an authoritative, ex cathedra enunciation of the system of Christian truth. The dogmas of religion have all been translated into hard and sensible facts. The supernaturalism of the Gospels has been obliterated by materialized representation and description. The historical facts of the Christian faith have been taken out of the nimbus of spiritual and invisible verities and made familiar and daily realities, appreciated by the senses, by the means of pictures, images, ceremonies and ritualism. The organization of the Roman Church was copied from the Jewish economy and the Pagan temple. The apostle and teacher and presbyter became a priest. Baptism atoned for all sins. The Sacrament of the Lord's Supper was a talisman. The sign of the cross and the "sacred oil" were magical as Canidia's spell. The clergy assumed power over the conscience and decided what, and what not, to believe, and asserted mastery over all souls. They absolved men from their sins, past, present and future. The Church, that is, the priesthood, gave the honor of sainthood, not to the saints, but to the most mercenary and cruel of men, whose touch was pollution. Its list of saints was |