clergy. One of the most intelligent and distinguished clergyman of that Church, a leading Rector in this City, in a letter now before us says: "The subject is of incalculable importance. The whole character of the supply at present available for reinforcing the ministry has changed and is steadily deteriorating, in consequence of the poverty entailed upon ministers' families in the present condition of things. If his observation is just in reference to his own favored Church, is it not at least equally true of other branches, our own included? We have been at some pains to ascertain the views of those in positions most favorable to judge correctly, and with entire unanimity this alarming fact is conceded, while differing as to the degree of the deterioration.. And yet in the face of such a state of things-in the face of facts such as we have stated above in reference to our Episcopal Brethren-the Presbyterian Church is urged to continue her present policy, and "all thought" of disturbing her equanimity by so much as a suggestion or a wish for something better, is "earnestly deprecated." If this narrow and illiberal course is to be persisted in, what wonder if a considerable portion of our "candidates" find their way into other pastures. What wonder if the ranks of our ministry, even if kept full, will lack the bone and muscle of energy and enterprise, and the power of superior intellect, being recruited mainly through "Educational funds," from the less gifted, self-reliant and manly sons of the church.

THE SUSTENTATION SCHEME.

A closing word in regard to this as it bears upon the subject under discussion. Many will think that this plan for increasing and equalizing the salaries of ministers, if it succeed, will supersede the necessity, in part at least, for enlarging our "Relief" operations. But a moment's consideration will show that this opinion is not well grounded. The addition of 20 or 25 per cent. to the salaries of several hundred of our pastors, will only bring them up to the supporting point. The addition will be quite sure to be swallowed up in current expenses. It will put a few more comforts, and possibly luxuries, into the parsonage, but it will create no

surplus to build on for the future. It may prevent the sacrifice of so many little patrimonies, and less severe taxing of private means, to supplement their salaries; and in this way it may contribute to the resources of these pastors to do something for their future years. But this will only increase the necessity for and the usefulness of a system for ministerial Provision; the "Relief" fund can do nothing for them. But the truth is, with or without "Sustentation "aid, so long as a minister is able to work and finds a field to work in, he will manage somehow to get along. It is the "disabled," the "aged and infirm," and those out of active service for the time being, that most need assistance. It is the numerous "widows and orphans" of deceased ministers that put in the strongest claim. Sustentation can do nothing for any of these classes-it proposes nothing. The broad field of ministerial relief and provision must be cultivated by other agencies or left to run to waste. The Free Church of Scotland, from whom we have copied the Sustentation idea, does not rely upon that for this important branch of church work. Its two endowments for "retired ministers," and for "widows and orphans," considerably exceed a million of dollars, with little more than a fifth of our number of ministers. And instead of relying on this alone and on charitable contributions, they authorize the sum paid by the parish to the relief fund to be deducted from the pastor's salary. This at least encourages and secures the provision in a business way; and it were better for the peace and comfort of our ministry that we had even such a system, than the one we now have.

Our Brethren, also, of the Southern Presbyterian Church early adopted the Sustentation plan, but they quickly learned that it did nothing for ministerial relief, and so the Assembly of 1870, under the leadership of Dr. Wilson, adopted a denominational plan somewhat like the Scottish, but in this the amount paid by the church is reckoned as so much added to the pastor's salary. Why should our large and wealthy and liberal branch of Zion be behind every other in this? Why should we follow Scotland's example in the one case and not in the other?

Something further must and will be done. Every other

branch of the church is agitated with the question, and is moving to find a wise and liberal method of relief. The Presbyterian Church cannot afford to rest content and to cry down the spirit of inquiry and progress. The practical question which is pressed upon the General Assembly is, What shall be the form and what the instrumentality of the measure? If the Assembly will not take the lead, and devise to meet the case, and concentrate the resources of the denomination into one strong and uniform system, other influences are sure to arise and shape the movement and put the control of it into other hands; and most of our strength will be frittered away on a great number of plans and agencies. The readers of our church papers can not be ignorant of the fact that several schemes during the past year have been devised and put before the public, and others are projected. One of these has already come to grief; and others may prove "disastrous failures." Not less than half a dozen of our smaller insurance companies have already put their private schemes before the ministry and the churches, and will be sure to push them vigorously and skillfully. It is not beyond the possible that at no remote day, taking advantage of public sentiment already created and rapidly maturing, some one of our numerous mammoth Companies may propose a plan for the whole body of ministers and churches of the United States,-a plan that would effectually forstall any ecclesiastical action, and control this great interest in the coming years. Such a scheme, we assure our readers, is practicable; and there is wisdom enough, and enterprise enough, and we may add sympathy enough for the ministry, among the managers of this institution, to devise and carry it into execution. The Committee of Twenty-one might shed important light on this point if at liberty to do so.

Is this the time, then, for the Assembly to fold its arms and let us drift at the mercy of circumstances? Shall it meet the responsibility squarely and intelligently and promptly, and shape and control so important an interest, or leave it to secular corporations, who will have an eye to their own interest, and to "Leagues" and "Associations" springing up on every hand, which, though well-meaning, are quite likely to end disastrously?

We write in no partisan spirit; with no hostility to our present mode, but from a thorough conviction that it is not adequate to do the work that imperatively needs to be done; and that unless a much broader and better system be speedily devised and adopted, we must as a denomination sustain a serious loss in prestige, power and vantage-ground, at no distant day. For whatever seriously affects the question of quantity and quality in the body of men who fill our pulpits, man our colleges and theological seminaries, and work our benevolent agencies, touches a most vital point.

ART. IX. CONTEMPORARY LITERATURE.
THEOLOGY.

Ten Great Religions: An Essay in Comparative Theology. By JAMES FREEMAN CLARKE. James R. Osgood & Co. Crown 8vo. pp. 528. What Mühler and others have done for Comparative Philology, the author has here attempted for Comparative Theology. The object is an important one; for diverse and antagonistic as the various religions of the world are in many aspects, they yet have some things in common, and sustain intimate relations to each other, and to trace them out and present them in a complete view, is to do a good service in the interest of theology and sacred literature. For the most part Dr. Clarke has performed the task well. He has evidently bestowed a good deal of labor upon it. The results of his investigations and studies must generally be accepted as just and highly valuable. There is a general tendency in the work, we think, to stretch the point of resemblance and to magnify the idea of unity. The author's large charity is pushed to an extreme, and he sees and admits more good in some of these "ten religions" than they can justly and logically claim. The great defect of the work is its Unitarian bias. Christianity is viewed and defined from that standpoint, unconsciously, perhaps, and not intentionally. Still the historical and the philosophical spirit, rather than the sectarian, for the most part characterises the work, which is certainly an important contribution from an hitherto almost unexplored field.

The Ten Religions, as he defines and classifies them, are Chinese Confucianism. Brahminism, Buddhism, the system taught by Zoroaster and the Zend Avesta, the Egyptian, the Grecian, the Roman, the Scandinavian, Judaism, Mohammedanism and Christianity. The evidences in support of Christianity furnished by Comparative Theology are clear and strong. "One great fact which makes a broad distinction between other religions and Christianity is that they are ethnic and it is catholic. They are the religions of races and nations, limited by these lines of demarcation by the bounds which God has beforehand appointed. Christianity is a catholic

religion it is the religion of the human race. It overflows all boundaries, recognizes no limits, belongs to man as man. And this it does, because of the fitness of its life, which it derives from its head and fountain, Jesus Christ, in whom dwells the fulness both of Godhead and of manhood."

The Atonement in its relations to the Covenant, the Priesthood, the Intercession of our Lord. By Rev. HUGH MARTIN, A M. Smith, English & Co. 12mo. pp. 288. Treatise on Regeneration. By WILLIAM ANDERSON, LL.D. Glasgow: Same publishers. 12mo. pp. 311. Both of these works are able and valuable. The first is not a systematic treatise, but "papers on the Atonement," the scope of which are indicated by the supplementary clause to the title. The discussion is in a highly reverent spirit, and evinces a deep insight into the subject and a familiarity with the literature of it. Its views of the Atonement are of the strict federal school.

Dr. Anderson's treatise is remarkable for its vigor and independence of thought, its rich scriptural illustration, its earnest spirit, and its eminent suggestiveness. It is worthy of his distinguished reputation as a thinker and a writer.

Calvinism: an Address delivered at St. Andrew's, March 17, 1871. By JAS. ANTHONY FROUDE, Rector of the University. New York: Chas. Scribner & Co. Mr. Froude's high praise of Calvinism is rather of its general spirit than of its specific forms-its moral and spiritual temper rather than its theological dogmas and system. But it is something to win, even at a late day, such a verdict from a historian and an independent thinker. Mr. Bancroft led the way, and it is almost becoming a sign of historic impartiality to be just to the general spirit of the Reformed Churches. At the same time we must not make too much of such concessions, especially when they have a political or merely speculative sense and bearing, For Calvinism minus its theology, is but the ghost of Calvinism.

The Problem of Evil. Seven Lectures. By ERNEST NAVILLE. Translated from the French by E. W. Shalders, M.A. Edinburgh: T. & T. Clark. New York: Scribuer, Welford & Co. 1871. Professor Naville is already very favorably known in this country by translations of his works, "Our Heavenly Father" and "Eternal Life." These lectures were first delivered in Geneva, to audiences of some two thousand persons, all meĥ; and afterwards repeated in Lausanne. The author is the most eloquent lecturer on religious and philosophical subjects in Switzerland. And his lectures are to be judged in view of the fact that they were prepared for a miscellaneous audience. Amplifications, repetitions, and frequent illustrations are needed to enchain the attention on such high and abstruse themes. The titles of these seven lectures are-Good: Evil: The Problem: The Solution: The Proof The Battle of Life: Succour.

The Solution here offered of the Problem of Evil is the old solution of Christian Theology-the fall of the race in Adam, and the redemption that is in Christ Jesus. But it is a solution advocated and defended in face of the objections of modern philosophy; in opposition to current speculations on rationalistic, naturalistic and scientific grounds. In our own country, where we have to combat similar errors, more of such discussions, at once popular and philosophical, are urgently needed, and Professor Naville's work