the knowledge of God, down to the crudest polytheism, which again among certain nations is transformed into pantheism, and hand in hand therewith a regular moral deterioration in spite of all advances in the arts, civilization, and culture. And if, besides, we give attention to the condition, language, and legends of the savage races, we find here also that, while the history of the remoter past is involved in obscurity, yet during the centuries open to investigation there has been a constant tendency downwards, but also on all hands clear reminiscences of an earlier better time, of which even here and there memorials are preserved. Of a gradual development of those races occupying a position near to that of the apes there is no trace. Upon the whole it must seem strange, if such a law of progress and upward development held good, that those races in so many thousands of years should not yet have made any advancement" (vol. ii. pp. 135-137).

THE GREAT DAY OF THE LORD: A Survey of New Testament Teaching on Christ's Second Coming, the Resurrection, and the Judgment of the Living and the Dead. By the Rev. Alexander Brown, Aberdeen. London: Hamilton, Adams & Company. (pp. 272. 534x34 ·)

This seems to us the most sensible exposition of the Apocalypse which has appeared in recent years. We wish that it might be published as a tract for free distribution, to counteract the effect of a large quantity of literature in circulation on this and kindred subjects. To many to whom the Apocalypse is now a sealed book or a stumbling-block,” this little volume seems suited to make it “one of the most suggestive and comforting portions of the word of God" (p. 4).

It insists that the words with which the book opens, mean what they imply, and what the New Testament repeatedly states, that the revelation is to be seen in the things which must shortly come to pass" (p. 5). Rejecting the theory that the seven Asiatic churches are emblematic of the history of the church to the end of time, he shows that “the time of Christ's coming is described as urgent and immediate to each individual church; to the last, no more so than the first" (p. 18); and hence is now long since past. The end of the age is that of the Jewish Church and Nation. "The host of heaven was dissolved, and heaven rolled away as a scroll in the day of God's vengeance upon Edom (Isa. xxxiv. 4). All the lights of heaven were made dark when Babylon was destroyed by Media (Isa. xiii. 10); and when the star of Egypt set (Ezek. xxxii. 7-8)" (p. 48). The use of like figures for the end of the Jewish Nation was natural and appropriate. The author has none of the "wasted sympathy" which "nothing will please but that the Jew must be visited with some magnificent favour in the future development of God's kingdom; so that he shall stand upon the shoulders of the Gentile and lord it over him" (p. 54); but believes in the New Jerusalem (p. 232 seq.), the Christian church, in which there is no respect of persons, and in which "he is a Jew who is one inwardly." This, indeed, has always been the true Israel. "The woman (chap. xii.) is the church as continuously existing

throughout Jewish history. It is elect humanity as loved, comforted, and made fruitful by the grace of God; the daughter of Zion in her beautiful array; that spiritual remnant of whom Christ as to the flesh was born" (p. 113).

Thus the author interprets the first portion of the book as referring to Judaism, and the latter portion to the Roman government. The number 666 refers to Nero Caesar (p. 138), the emperor who was or lately had been persecuting the church at the time the book was written. The beast that was, and is not, and is to come, is Nero, "redivivus" as Domitian, who, to quote Eusebius. "established himself as the successor of Nero in his hostility to God," and was called in Rome "the bald Nero" (p. 188).

The coming of Christ" is in the outgoings of his power, the enforcement of his authority, the punishment of his enemies, and the establishment of his gospel kingdom" (p. 158). The notion of a corporeal coming is unscriptural, and its influence through these nineteen centuries has only been mischievous-breeding the most reptilian sectarianism, and sneering infidelity (p. 157).

The first resurrection was past when John wrote. "Every Christian soul in the intermediate state was called up to the Father's house." The saints who die later "will have no reason to regret that they are not dead before the coming of the Lord to take his saints to heaven, because Christ has abolished Hades for his people, and given them victory over death's most sharp and bitter sting" (p. 219). Thus they do not go down into Hades," but are "caught up to meet the Lord." The millennium has begun. The rule of the church of Christ upon earth is beginning, while the resurrected saints reign with him in heaven.

This is a most imperfect outline of the book. It is hardly necessary to say that we do not agree with all the opinions expressed in it, but we believe that its errors are such as will do little harm, while its excellencies will be apparent to all exegetes of the Praeterist school, at least. It deserves a wide circulation.

STUDIES IN THEOLOGY. By Randolph S. Foster, D. D., LL. D., a Bishop of the Methodist Episcopal Church. New York; Hunt & Eaton; Cincinnati: Cranston & Stowe. (62x3%). Price per volume, $3.00. Prolegomena (pp. viii. 344).

Theism (pp. xii. 450).

The Supernatural Book (pp. xiv. 430).

These three large volumes are the first instalment of the outcome "of fifty years of earnest endeavor to master theological science." When complete, the series will comprise eleven volumes, professedly discussing "the most difficult and obscure subjects" connected with theological inquiry, but in reality covering the whole ground of systematic theology. Such a gigantic undertaking must be the product of immense mental activity, profound study, and no little courage.

The first volume treats of the "Philosophic Basis of Theology; or Rational

Principles of Religious Faith." It treats of Truth,-not simply what is true, but precisely what is involved in the term,-of knowledge and belief. It acknowledges that the Christian system is still on trial, and in a certain sense will be so permanently, or until all mind, if that time shall ever come, becomes rationally and unchangeably convinced of the truth.” It seeks, thus, a clearer statement of the preliminary principles which underlie all systems of thought. In a spirit neither credulous nor sceptical, superficial nor insincere, but with an intense desire for truth, the discussions are carried on. The relations of belief to knowledge, the condition of knowing, the functions of reason in matters of revelation, and the growth of theology as a science uncompleted, are among the subjects which make this preliminary volume of enduring value. No succeeding volume is likely to repay more richly a careful study.

The second volume treats of "Cosmic Theism; or the Theism of Nature." Whatever the evidence for the Bible as the word of God, that for the universe as his handiwork is stronger. From the standpoint of the rational observer of nature, therefore, the question is considered, "Is there any rational ground for believing in the existence of a Being of infinite perfection, who is the maker and governor of the universe?" The answers of atheism, polytheism, pantheism, and agnosticism, while credited for whatever have been their contributions to correct thought on this subject, are refuted, and the theistic theory is defined and defended. A seeming inconsistency appears in the assumption of the idea of God as an intuition, to be established, however, by proof (i. 173; ii. 149), but does not mar' the following discussion, in which the doctrine of cause, the cosmological, teleological, and moral arguments are ably presented, with the argument from universal belief.

The third volume sets forth the evidences of Christianity. Avoiding extreme and indefensible theories of inspiration, the author assumes simply that "the Bible, contains a revelation from God." While the reader will wonder that so elaborate a treatise should need to refer to a biblical cyclopaedia for a full discussion of the question of inspiration, he will find this volume in essential respects full and satisfactory. Valuable appendices contain Mair's chapter on the authenticity of the Scriptures, a note from Bushnell's Nature and the Supernatural; and two valuable tables of prophecies and their fulfilment from Keith.

A theological treatise of such magnitude can but have a wide influence. That such a work comes to us from a mind ripe with study and experience, skilled in theological controversy, able in speculation and philosophy, evangelical in faith, and of eminent piety, is a matter for congratulation and honest pride.

STUDIES IN HEGEL'S PHILOSOPHY OF RELIGION, with a Chapter on Christian Unity in America. By J. MacBride Sterrett, D. D., Professor of Ethics and Apologetics in the Seabury Divinity School. New York: D. Appleton & Company. 1890. (pp. xiv. 348. 6x32.)

Our space admits only of a notice rather than a review of this interesting volume. It is an effort to present Hegel's philosophy of religion under the

conception of his scheme of thought which prominent English "Hegelians have set forth, and particularly Principal Caird of Scotland. It takes up in successive chapters the various schools of Hegelianism, the growth of the "philosophy of religion," Hegel's conception of religion, the vital idea of religion, pantheism, comparative religion, the absolute religion, closing with a chapter upon Christian unity in America. The fundamental thought of the book is that religion, especially the Christian religion, may be so presented as to appear what it is, the necessity of pure thought, or as the author puts it, may be explained "to thought in terms of thought." He denies that Hegel is a pantheist, and affirms that he only ascribes to God that absolute supremacy which the greatest saints have expressed when they have made God"all in all." The modern view that miracles are proved by the religion rather than the religion by miracles, seems also to be his position, and is in best accordance with the system of Hegel.

Such a work, filled, as it is, with discussions of the opinions of multitudes of writers, is a book for study and prolonged consideration. No one can read it without receiving much intellectual and spiritual stimulus. It is easier to come to a satisfactory estimate of the last chapter. Dr. Sterrett here presents the proposal of the House of Bishops of the Episcopal Church as a genuine attempt to promote Christian unity by offering to surrender everything of what is thought distinctive of that church but the essentials upon which Protestant Christians are now agreed, and the " historic episcopate," which he would strip of all sacerdotal ideas, and would consider as promotive of the "well being" but not as essential to the " being" of a church. He would not demand reordination for ministers presbyterially ordained, as are Congregationalists, and would simply ask that the government by bishops, in accordance with constitutions which should be accepted by mutual agreement, should be heartily accepted. No writer could attack the jure divino theory of episcopacy more vigorously than Dr. Sterrett.

We are not sure but that Congregationalists are nearer an agreement with this program of the House of Bishops, as interpreted by Dr. Sterrett, than most of them are aware. If the congregational management of our affairs could be left to us, so that local interests could be finally settled by local power, if the free right of withdrawal with the church property upon majority vote of the local church could be secured, if our free worship could be guaranteed to us, then the bishopric, as an office of superintendence and advice could be readily accepted, and the determination of public questions by general convocation of bishop, ministers, and laymen would present few obstacles. We now have bishops in every State our Home Missionary Superintendents-who are under no such responsibility to the churches as are the bishops of the Episcopal Church under its present constitution in the United States. The new arrangement would be an improvement in this respect. If both Episcopalians and Congregationalists would consider the matter carefully, it is probable that a union might be found comparatively easy. The Episcopal Church may well

lay to heart the thought that if the bishops of the latter part of the reign of Elizabeth had shown a tithe of the spirit that breathes through Dr. Sterrett's pages, there would never have been any Congregationalism either in England or America.

By F.

HISTORY OF GERMAN THEOLOGY IN THE NINETEENTH CENTURY. Lichtenberger, Dean of the Faculty of Protestant Theology at Paris. Translated and edited by W. Hastie, B. D., Examiner in Theology, University of Edinburgh. New York: Scribner & Welford, 1889. (pp. xxxix. 629. 78x334.)

This work, which reviews the whole course of German theology during the present century, as well as prepares the reader for what is to come by discussing briefly the great writers in philosophy and theology of the preceding century, is done throughout with the grace and clearness which characterize the French, except at points where profundity was absolutely necessary to clearness, when its superficiality detracts from its worth. For example, the proper theme of the history begins with Schleiermacher, to whom an extraordinary amount of space is given, nearly a fifth of the work, and whose story is told with interest. He is compared with Calvin as a theologian, and the most laudatory epithets are applied to him throughout, but when the author passes to discuss his ideas, and treats of the fundamental conception upon which he founded his whole dogmatic system, it is impossible to gain the slightest inkling of what Schleiermacher was really about. "What distinguishes the religious feeling from all other feelings is that owing to it we are conscious of our absolute dependence upon God." The fact that Schleiermacher sought to give man certainty of the existence of God by pointing out that in the religious feeling we were, as he supposed, immediately conscious of the divine, is thus passed over! Thus the most important idea for the understanding of subsequent German theological effort is omitted, and the whole study to the end suffers from this failure.

But this criticism aside, which could be sustained by quotations from the treatment of almost every more difficult and profound author, Lichtenberger has given us a comprehensive and entertaining sketch of his subject. The disciples of Schleiermacher, the new orthodoxy which was introduced by Harms and represented by Hengstenberg, whom Lichtenberger thoroughly hates, the speculative school, whose representatives are Daub and Marheineke, the influence of classical German literature, and the lyrical school, are the topics which are successively treated in the period ending with the advent upon the scene of Strauss. Thence, after some seventeen pages upon Strauss himself, Lichtenberger proceeds to the radical school, then to the new biblical criticism, treating specially F. C. Baur, including also Ritschl, Bleek, Ewald, B. Weiss, and Wellhausen, next to the new Lutheranism, including Delitzsch, Hofmann, Thomasius, Kahnis, and Luthardt, then to the school of conciliation, in which he ranks Tholuck and Rothe, then to the new liberal schools, Hase, Harnack, Lipsius, Schweizer, and Biedermann, and closes Protestantism with the neo-Kantian school, in which are embraced so opposite names as