racts and chasms. His precision in the definition of terms and the clearness of his statements, let his readers fairly into the subject before he comes to its treatment. With a little diffuseness, he is yet so transparent that they not only look into, but quite through it. This crystal clearness of style has led certain superficial thinkers to regard him as a superficial writer, in comparison with others, whose turbid style rather entombs than lays open the subject. Said one of the most learned Christian naturalists of our time, on laying down an article from his pen, "I love to read any thing that comes from Dr. Woods, it is so much like quartz," an illustration none the less just and beautiful, for being borrowed from its author's favorite science.

The habits and qualities of Dr. Woods' mind fitted him peculiarly for the great work to which he was called. His mental discipline was the result of patient, persevering, and systematic effort, and his attainments were made, not by the eccentric sallies of genius, but by steadily pressing his inquiries farther and farther into the domain of science. The structure of his mind, thus built up, was solid rather than showy, and its beauty was the result of the just balance of its powers, as its force was of the wise direction and unity of his efforts.

He had a fondness for metaphysical studies; and qualifications, natural and acquired, for distinguished success in them. His clear perceptions and power of discrimination; his ability to discover the causes and relations of things; to meet and surmount difficulties; to trace analogies, weigh arguments and establish the value of logical results, gave him peculiar advantages in mental and moral science. With about the same ease he could work in the mines, or the mint of truth, bring up pearls from the deep, or polish them for use. While he highly honored human reason, he held with Pascal that its last step dimly discloses the existence of innumerable things, which transcend its

powers, either of comprehension or of full discovery. He rejoiced in whatever research extended the boundaries of science; but he also felt that many had made shipwreck of faith by self-confident adventures on the sea of speculation, beyond the soundings of reason, and the chart and compass of Revelation.

Everywhere cautious, he was especially so in settling first principles; for, if these were false, he knew that they would necessitate wrong conclusions. Facts, among which he gave the highest place to those of Revelation, were the starting point in his philosophy. From these, by a careful induction, he came to general laws. From laws he was led to a lawgiver, and from the law-giver to a universal government.

These mental qualities were happily illustrated in Dr. Woods' methods of instruction. He administered no stimulants but what the love of truth and the delight of increasing knowledge would furnish. He led his pupils, step by step, from what is simple and easy, to what is complex and difficult. If they were inclined to rest on a false and dangerous principle, he employed the magnet of the Socratic method to draw them from it to a safe

one.

When they lost themselves in the labyrinths of metaphysical speculation, he would go in after them, and patiently guide them out into some fruitful field of religious knowledge. The love and veneration with which he inspired his pupils is very warmly expressed by one, who, for nearly a quarter of a century, has been diffusing the light of the gospel amidst the darkness and desolations of heathenism:

"I am not given to strong professions, in the line of paying homage to fellow mortals. But I can honestly say, that I think I never was in so much danger of something approaching idolatry, in regard to the character and teachings of any man, as in regard to Dr. Woods. To call him a model and a master, as a theological teacher, is but a very moderate

compliment to one, who, in my estimation, had no compeers, and will not soon be likely to have them.

I was so eager to treasure up every word of his lectures, when a student at Andover, that my notes of them were almost ludicrously minute and voluminous. And I distinctly recollect that, on once returning them to me, after he had been inspecting them, as he was then wont to do the notes of all his pupils, he playfully said to me; If my house takes fire, and I lose my lectures, I shall know where to look for them.'

I ever had a profound impression of his deep and earnest piety; his eminently benevolent heart; his honest, candid and most amiable character, and the wonderful clearness of his intellect."

Admirable as is Dr. Woods' system of theology, when objectively viewed, in its natural order and logical harmony; its adjustment to opposing errors; its comprehensiveness, unity and symmetry; its thorough Biblical character, and its truthevincing transparency; yet it is its subjective element that marks what is perhaps most peculiar. The portrayal of those life-principles and forces; those interior struggles and strivings after the knowledge of the will of God; those aspirations of the human spirit, and elevations of it through the divine, of which this work was the out-birth, would disclose the simple but profound philosophy of a human spirit, working out forms of truth and beauty which the Holy Spirit works within it. Could we take our point of observation within the enclosures of his inner being, and mark the first movements of his mind God-ward, not from an emanative, regenerating ray of the universal divine substance, as the Pantheists teach; not either from a mere, self-willing, human impulsion, as the Pelagians hold; but by the direct, personal agency of the Divine Spirit, we should see him solving the great problem of man's freedom and God's sovereignty, and thus coming to one fundamental principle of his theology.

His liberty of choice was sacredly preserved from infringement by that very influence which led him to choose what he had before always refused. The freedom of his moral agency was enlarged by that power which supernaturally changed the character of the moral agent. This was certified to him by his consciousness. Could we follow him interiorly in the constructive process, we should see the great Builder showing him the patterns of things as he did Moses in the Mount, teaching him experimentally the appetencies and potencies and relations of the parts, the key-stone and the cornerstone, the pillars and the pilasters, the lacings and the bracings, and all rising in symmetry and beauty from the deep and broad" foundation."

It is this experimental element in Dr. Woods' theology which makes it so much a living system, and gives it growing harmony with the human consciousness, as that consciousness becomes more and more Christian. It finds, as Neander says of Augustine's theology, "a ready point of union in the whole life and experience of the Church, as expressed in its prayers and liturgical forms." It has already been incorporated into nascent systems of theology that are working out such benign results in the heart of heathenism. The notes of Dr. Woods' lectures, taken by the pioneer of American Missionaries in Persia, had their place in the preparation of the lamented Stoddard's theological lectures for the students of the Missionary Seminary at Oroomiah, even before the published works were sent to the Mission. "And thus," says Dr. Perkins, "the revered and beloved Andover professor helped to train many a young Nestorian theologian."

This life-labor is a better biography of him than can be produced by any human pen. It is a more enduring monument than the sculptor's chisel can shape, and will stand when the marble has decayed. And though imperfections pertain to everything of human endeavor, yet, while

he rests from his labors, his works will follow him through coming generations of regenerate men. Their believing minds will be fed by his clear words of truth. Their loving hearts will throb in quicker response to the Savior's call, for the fuller ingress into that mystery of divine love unfolded in those words.

Holding its cardinal principles from the double testimony of his deepest consciousness and the divine word, the hypothesis of their falsity, in his view, belied God, as he has revealed himself in his word, and in the hearts of believers. This made his system a living organism-a growth from the vital forces, at the center of his being. So entirely had his faith in this divine truth subdued his whole intellect, affec

tions and will, into harmony with their heavenward tendencies, that a few days before his death, when, standing on the confines of time, and looking on them in that light which beams from the eternal throne through the opening gates of glory,—“ No change," he faintly exclaims, " no change," yet after a moment's pause, fanned by some guardian angel's wing,'-"Yes," he says, “there is a change. Those truths appear to me more truthful, more weighty, more precious than ever."

1 After retiring from his Professorship of thirtyeight years, in 1846, Dr. Woods was engaged for sev eral years in preparing for the press his Theological Lectures, and a portion of his miscellaneous writings, which were published in 1849 and 1850. He died, at Andover, Aug. 24, 1854.

The Statistics of the various denominations in the United States are not presented in such a shape as to afford the possibility of correct aggregates. In fact, the reports of the Methodists are the only ones which are complete, and these only in the two branches whose peculiar polity enables them to enforce their rules regarding the statistics of the few points which they require. The tables which follow, are to be regarded as scattered facts which may be useful for occasional reference,-reserving for another number such reports, omitted in this, as it will be possible to furnish. And in these, an implicit faith is by no means praiseworthy. The Statistics of no denomination are what they ought to be. The exposition of the character of our own, as presented in our last number, may be applied, with the requisite change of names, to every other, with perfect safety. If complete reports are presented, they are prudently limited to few items. If tables which shall comprehend all reasonable requests are appended, the blanks instantly appear. But here are the figures.

The arrangement of the CLASSES of the REFORMED PROTESTANT DUTCH CHURCH in disregard of State limits, renders the Summary all that we need to copy. It is, for the last year, as follows: Classes,

Churches,

30

393

Bishops,

Travelling Preachers,

3

42

Superannuated,

32,742

Effective,

Total of the Congregations,

Local Preachers,

163

2171-2,334

4,660

132,236

Members,

66

White Members, 399,382

Probationers, 60,779-460,161

Colored Members, 146,634

66 Probationers, 26,433-173,067

Indian Members, 3,190

66

Probationers, 296-3,486-636,714 Total Ministers and Members,

643,714

In our next issue, we propose to insert, if attainable, the last summary,—and also reports of the various smaller Methodist bodies.