it was the signal for all the heathen gods to leave. No true servant of Christ can consent to place his Master alongside of Socrates, of Zoroaster, of Buddha, or of Confucius and say, 'I give homage to all;' he must rather say, 'I bow before Christ as the all in all.'" The true conception of missionary work is also set forth by the author in the following pertinent words: "It is the work of the Christian Church for which it was organized, and for the accomplishment of which it exists. What is the Christian Church? Is it not the organized body of Christ's followers? What is it here for? Is it not for this one purpose, to 'go into all the world, and preach the Gospel to every creature?' Nothing is clearer, from a careful consideration of the constitution of the Church of Christ, than that missionary work is the function of the Church as such. It is not a benevolence, which appeals to the hearts of Christian people and to which they may give more or less attention according to circumstances. It does not bear the outside, though affiliated, relation to the Church that an orphan asylum might, or an institution for the blind. It is not merely a grand agency among many others for enlightening and civilizing the world. It is not simply a department of Church work. It is the one vital, all-absorbing, specific work of the Church; and all departments of work are valuable and justifiable just in proportion as they bear upon the accomplishment of this work." The subjects of the following three chapters suggest their practical scope, the themes being, "The Call and Qualifications of Missionaries,” “Home Organization and Methods," and "Methods and Administration in the Foreign Field." In the two concluding chapters the historical résumé is both comprehensive and important, the discussion being upon the "Origin and Growth of Protestant Foreign Missions" and "Formation of British Missionary Societies." From his ample knowledge of the missionary progress in many lands, as the Recording Secretary of our Missionary Society, Dr. Baldwin speaks with authority. His volume should inspire larger missionary devotion throughout the Church, as the new century opens. Garnered Sheaves from Harvest Fields in Ohio, Kentucky, and West Virginia. By WILLIAM I. FEE, D.D., of the Cincinnati Conference. Crown 8vo, pp. 552. Cincinnati: Jennings & Pye. New York: Eaton & Mains. Price, cloth, $1.50.

In 1896 we noticed the first volume of Dr. Fee's reminiscences, remarking upon the zeal which had characterized his active itinerant service, finding in his consecration of himself to the one work of soulsaving the secret of his eminent success, and expressing the hope that his narrative might come as an inspiration to our younger ministry. The present book-Dr. Fee in the intervening time having passed to his heavenly reward-is a continuation of the author's reminiscences, covering his last years in the active pastorate and his succeeding service as an evangelist, until old age and superannuation compelled his retirement. Like the narratives which filled his earlier volume, the present descriptions of Dr. Fee's personal experience are always interesting and frequently most stirring-the

very simplicity of his recital giving it a piquant charm. In addition, also, to his personal story, Dr. Fee has given his readers a graphic sketch of many early itinerant preachers in the West-including Lorenzo Dow, William Winans, Henry B. Bascom, James B. Finley, and John P. Durbin-and a closing chapter on "Woman's Temperance Crusade in Cincinnati," which is historically valuable, Mrs. Fee herself having been among the heroic women who at that time endured persecution for the sake of the cause. Dr. Fee died on February 12, 1900, his words the day previous being, "I am going away to-morrow." And, though the Church laments his departure, it will not cease to be glad that he has left such a story of eminent usefulness as is found in the present and its companion volume.

The Books of Chronicles, with Maps, Notes, and Introduction. By WILLIAM EMERY BARNES, D.D., Fellow and Chaplain of Peterhouse, formerly Lecturer in Theology at Clare College. 12mo, pp. 303. Cambridge: University Press. Price, cloth, $1.

The Proverbs, with Introduction and Notes. By the Ven. T. T. PEROWNE, B.D., Archdeacon of Norwich, Late Fellow of Corpus Christi College, Cambridge. 12mo, pp. 196. Cambridge University Press. Price, cloth, 75 cents. These works, it is hardly necessary to say, are two in the series I which has been long in process of completion, and which bears the generic title "The Cambridge Bible for Schools and Colleges." It is not, of course, possible, in the review of any commentary, to notice the interpretation of individual verses, and in the present instance this must be foregone. Doctrinally, however, the teaching of the series, so far as we have observed, is correct and satisfactory. Various other features, also, combine to make the successive commentaries of the series a desirable addition to the ministerial library. They are at once scholarly, compact, and instructive. For the practical uses of the pastor the series is evidently superior.

Christus Victor. A Student's Reverie. By HENRY N. DODGE. 16mo, pp. 186. New York: G. P. Putnam's Sons. Price, vellum, $1.

This long poem forms its groundwork of blank verse, which is relieved by occasional lyrics and dramatic passages of rapid movement. The "Argument," explaining the theme of the poem to be the final triumph of supreme love, says: "In an old New England farmhouse a student sits in meditation; a fierce storm raging without, his lamp and fire burning dimly within. . . In a vision he sees an endless flight of souls rising from the earth, and his mind is filled with questioning thoughts as to the final destiny of mankind. His mind is kept from resting upon a hopeful conclusion by philosophic objections. He appeals to the risen Saviour to show the manner and extent of his victory, that his soul may find rest upon a sure foundation. The Saviour relates to him the experience of his passion as a pledge of his complete final victory over evil. Perfect peace takes possession of the student's mind as he hears a chant of triumph sung by the heavenly hosts, hailing the sure and entire victory of Love, and he utters, through diverse forms of rhythm and measure, the joy of the divine harmony that has stirred his soul."

METHODIST REVIEW.

SEPTEMBER, 1900.

ART. I.-THE DEVOTIONAL LIFE.*

By devotion I mean that state in which all our faculties are sanctified by divine grace: consecrated to God, and used in the sacred exercises of worship and of practical religion. The word "devotion" includes a meaning which is very intense. It implies not merely love, but love which is ardent and constant and self-sacrificing in the highest degree. It means that, under the influence of the Holy Spirit, we are to reserve all the resources of our nature for the great object of our adoration. The marriage ceremony is an illustration of the devotional principle. When the bride and bridegroom are united in holy wedlock they have one question put to them, to which they return the same answer, and then and there, before God, and in the presence of witnesses, they are devoted to each other forever; and so there is a bond of union between Jesus Christ and the believing soul. "For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren."

Some people are gifted with a devotional temperament, and consequently it is easy for them to develop devotional life.

*This address was delivered in England before the Midland Federation of Evangelical Free Churches, at its "Northfield Gathering," by Rev. Dr. Thomas Allen, Governor of Handsworth College, who appeared at our General Conference last May as fraternal delegate from the British Wesleyan Conference. Its reproduction here makes historic record of his visit on the pages of the Review, and exhibits somewhat the quality and movement of his mind. We have allowed it to retain its original form of direct address, by which it will the more vividly recall, to those who heard him during his presence in this country, the stalwart and sturdy personality of its author; whose utterances were sensible and virile, without eccentricity or ostentation, indicating a well-balanced union of the scholar with the practical man of affairs; and whose style of vocal delivery has been aptly described as "the leisurely gigantic."

In other people the devotional instincts are feeble. They have some compensating faculty, no doubt; but they will never be distinguished for devotional sentiment and feeling. We are rather apt to assume that the grace of God can produce equal results in all men, but it is not so. Our spiritual development is accomplished on the lines of our constitution. The production of spiritual individuality is the great object which God has in view. That soul is the most perfect and harmonious, naturally speaking, which possesses all the faculties in true proportions. The prevalence of any one exposes a man to special dangers. But whatever the proportionate strength of a man's faculties may be he should seek to educate them all. The man who cultivates his leading faculty only is like a tree with one vital branch and all the other branches stunted. The man who develops all his powers is like a tree full of life and the growth of which is proportionate.

It is astonishing how temperament asserts itself in the Christian Church. Our Churches, as they exist to-day, represent not merely different phases of faith and opinion, but various types of nature also. Our denominations have been multiplied to such an extent that they include very largely single types of character. In a Roman Catholic congregation one type of face prevails, and in a Nonconformist congregation it is much the same. If I were to be asked to describe these two types of countenance, I should say that one is narrow and pointed and the other is broad and open. Denominationalism belongs, no doubt, to the phase of civilization through which we are now passing. It can hardly represent the final form which the kingdom of God will take, nor is it calculated to produce the highest results of spiritual education and spiritual unity. It is so easy for people to rush off into congenial Churches and to cultivate one phase of experience. The development of character can scarcely be ideal under such circumstances. If all good men had the breadth of soul which is possessed by the higher spirits in all Churches, then we might hope to advance to advance toward a right blending of all the constituent elements of human nature in common

and sanctified experience. In the cultivation of devotion pure and simple, and in the ceremonial expression of it, we Nonconformists are behind other sections of the Christian Church. Nonconformity is a reaction from mechanical externalism, and it is a testimony in favor of simplicity and spiritual inwardness. But reactions always leave something valuable behind, and that is the reason why they do not last very long. Forms of Christianity which are founded on negations pass away. It is always right to protest against error and evil, but the most effective way in which to do that is to present positive truth to the minds of men.

Roman Catholicism is a devotional form of Christianity. It contains superstitious elements; nevertheless it is very remarkable. It secures rest to the intellect, and quietude to the conscience, and it expresses itself in a devotional life of the affections which, I have no doubt, is very happy indeed. The face of a Catholic saint is very beautiful. There is a serene restfulness upon it which you do not often find on the faces of Protestant saints. The fact is easily explained. The Catholic has handed over his responsibility to his Church, and the intellectual and spiritual difficulties which arise in the course of his experience he relieves by confession and by priestly absolution. The Protestant carries his own burden of moral responsibility, and instead of relieving it by confession he sometimes adds to it by what I may call Protestant reserve. During the last twenty years I have met with people who were terribly distracted by intellectual and spiritual difficulties, and I was able to help them, but it was exceedingly hard to get at them. The most sacred experiences of the soul are not to be proclaimed as from the house top. On the other hand, spiritnal reserve is a mistake. Expression is a great necessity of human nature. We abominate the confessional, of course, and for that very reason we are bound to show to the world that, in Christian fellowship, and especially in communion with God through Jesus Christ, we are able to obtain not only relief, but those positive blessings of forgiveness and assurance and peace which are the heritage of all the children of God.