to below, is one the importance of which, in the present aspects of thought, can hardly be over-estimated, and its author, now deceased, was beyond all doubt a man of the most unbounded erudition in all questions relating to theology. Those, however, who are acquainted with his writings are painfully aware that he possessed one great mental defect-viz., a want of power to express himself with clearness and perspicuity. This is conspicuous even in historical writings; but we think that the present volume is a more striking example of this defect than any of his works which we have perused. It consists of three parts-viz. : Part I. "The Nature of the Revelation of the Word of God; " Part II. "Revelation in Heathenism and on Israel; " Part III. "Revelation in the Bible." These are subjects which require to be treated with the greatest perspicuity; but we regret to say that, in perusing this work, we found ourselves involved in a London fog. Even the translator writes as follows:-" If in his spirit and temper Ewald had more of the fervour of the prophet than of the calmness of the philosopher, and in his style less of lucid brevity than of diffuse though magnificent eloquence, his fault is more than condoned by the lofty moral earnestness of his faith, and by the poetic glow of his massive periods." We think, however, that a work on "Revelation, its Nature and Record," if it is to be of any utility, ought to be treated with "the calmness of the philosopher," and not with "the fervour of the prophet," and above all, with "lucid brevity" and perspicuity, instead of "with diffuse and magnificent eloquence." If we had written the passage above quoted, we should have designated what the translator calls "magnificent eloquence" and "massive periods" by the words obscurity and verbosity. The translator himself observes: "It is perhaps needless to add that, while commending this volume to the notice of all students in theology and Holy Scripture, neither the publishers nor the translator wish to be identified with the peculiar doctrinal views of its author." For ourselves, we deeply lament the defects to which we have referred, because we are of opinion. that the mode of investigation which is pursued by the author, in dealing with this most difficult subject-viz., the historical in contrast to the à priori method-is the only one which can lead to the solution of the problem in question. In conclusion, we feel bound to say that we have hardly ever read a work which has left a less definite impression on our memory, and we deeply pity the student who may have to stand an examination on its contents.

The work whose title is quoted below † is another work in style and character essentially German, and is suited only for the learned student, though it considerably exceeds the work we have just noticed in lucidity of style. The author himself gives the term "Theologec" as an alternative to "Encyclopædia of Theology," and we cannot do better than allow the translator to give his own definition of these terms. He observes: "It is the special function

"Revelation: its Nature and Record." By Heinrich Ewald. Translated from the German by the Rev. T. Goodley, B.A., President of the Baptist Missionary College, Nottingham. Edinburgh: T. & T. Clark. 1884.

"Encyclopædia of Theology." By Dr. J. F. Räbiger. Translated, with additions to the History and Literature, by the Rev. J. Macpherson, M.A., Findhorn. Vol. I. Edinburgh: T. & T. Clark. 1884.

of theological encyclopædia to afford to the beginner an outline and a bird's-eye view of the whole course of theological study, and at the same time to indicate to the professional theologian the scope and limits of the different departments of theology, the questions to be solved, and the points of view to be occupied in accordance with the demands of science." He further informs us that, owing to his desire to render his work more directly serviceable to the English reader than a mere rendering of the original treatise would have been, "considerable additions have been made to the history of encyclopædia as given in the introduction. In common with most German theologians, Räbiger confined his view for the most part to the works of his fellow-countrymen. These additions have been carefully marked 'Editor' or enclosed in square brackets." We think, however, that in more than one place we have detected errors in these brackets, and are therefore far from being always sure whether we are reading the work of Räbiger or the additions of the translator, for the additions are not confined to the notes, but several of them are incorporated into the text.

The book consists of two sections, respectively designated "First, Introduction," and "Second, First or General Division of Theologec." To these the translator has added three appendices, consisting of more than 100 pages. That portion of the book which belongs to Räbiger gives a brief epitome of the positions which have been taken by a large number of Continental theologians, chiefly Germans. We are doubtful whether he has made a single reference to an English one. This deficiency the translator has endeavoured to supply in his additions, but we are much struck by the paucity of his references to divines of the Church of England. We have sought in vain (we hope that it is our oversight) for a reference to such writers as Hooker and Butler, who have done more than any twenty writers that could be named to influence English theological thought; nor can we remember seeing the name of Pearson or Paley. How far the translator is accurate in his notes and additions we shall not attempt to determine, but we could not help being struck by a singular blunder in a note (p. 208). Its object is to place the Westminster Confession at an advantage compared with the sixth article of the Church of England. He informs us that this article enumerates all the books in the Bible, and affirms that of these the authority was never doubted in the Church. The fact is, that while the article enumerates all the books of the Old Testament and the Apocrypha, it does not mention by name single book of the New Testament. Its words are: "All the books of the New Testament, as they are commonly received, we do receive them, and account them canonical." These words must be read in the light of a preceding paragraph. "In the name of Holy Scripture,” says the article, "we do understand those canonical books of the Old and New Testaments, of whose authority was never any doubt in the Church." We all know-and we cannot believe that the compilers of the articles were ignorant of the fact that grave doubts existed early in the Church respecting the authenticity and canonical authority of the Epistle to the Hebrews, that of James, the second and third of John, the second of Peter, and the Revelation-doubts which were shared in by Luther and other Continental Reformers. There is doubtless a little

one

ambiguity in the concluding words of the article above quoted-perhaps it was intentional; but it is obvious that it nowhere enumerates the books of the New Testament, or affirms that the authority of all of them has never been doubted in the Church.

Our readers will find the Clerical Symposium on Inspiration* an interesting little volume. It consists of a series of essays, one by a Roman Catholic Bishop, and the remainder by Churchmen and by various Nonconformists, and a Jewish Rabbi, setting forth their views as to the nature and limits of inspiration. One fact is striking: no two of the essayists agree in holding the same views on this important subject. This seems to us a strong reason why this question should be subjected to a thorough investigation on the principles of the inductive philosophy, as affording the only means of arriving at a satisfactory conclusion on this subject, and that all à priori methods of dealing with it should be abandoned. We think the Rev. E. White's essay the best, and Canon Farrar's the second, inpoint of importance in their mode of dealing with this question.

The new volume of Sermons by the late Dr. Service,† exclusive of the prefatory notice, consists of twelve sermons. The editor tells us

that they have been selected by friends of the author from a considerable number of manuscripts; and that the selection has been made with a view, as far as possible, to represent the general character of the author's teaching. Whether the selection is a wise one we cannot say; but the sermons are essays on as many distinct subjects, between which the connection is not always apparent. Strict old Scotch orthodoxy will probably find in them matter which it will deem heterodox, but common-sense a good deal of interesting matter, especially if it will put in practice what the author preaches. For ourselves, we cannot say we think that this volume will add greatly tó Dr. Service's posthumous fame.

"First Principles of Faith," by M. Randles, is a valuable work having a great deal of very important matter connected with modern theistic controversies compressed into a brief space. It consists of five parts. Part I. discusses the various kinds of Theistic Evidence; Part II., the Doctrine of Causality; Part III., Theistic Evidence; Part IV., how the Theistic Argument is affected by the Advances of Science and Philosophy; and Part V., the Relation of Natural to Revealed Religion. In Part II. those philosophies which attempt to explain our idea of causation as being nothing else than an antecedent followed by an invariable consequent are proved to be utterly inadequate as explanations of what the human mind recognizes as its idea of causation. In Part III. the Universe is proved to be the effect of a First Cause; and that that First Cause is Eternal, Self-existent, intelligent, and a moral and a personal Being. Part IV. discusses the principles of the Agnostic Philosophy, including under that head the positions of Hamilton, Mansel, and Spencer; and points out the sophisms which * "Inspiration: A Clerical Symposium. In what Sense and within what Limits is the Bible the Word of God?" London: J. Nisbet & Co. 1884.

+"Sermons by the late John Service, D.D., Minister of the Hyndland Established Church, Glasgow. With Prefatory Notice and Portrait. London: Macmillan & Co. 1884.

London: Hodder & Stoughton.

underlie them. Part V. deals with the relation of Christianity to natural theology, and proves that natural theology is a postulate of revealed theology, and also a confirmation of it. Although this work deals with many points of profound philosophy, it is written in a style which brings them down to the level of the comprehension of the ordinary reader. We strongly commend it to those of our readers who have no time for the study of larger works, and who are, notwithstanding, desirous of being able to form a judgment between the positions occupied by modern Atheism, Pantheism, and Agnosticism on the one hand, and Christian Theism on the other.

C. A. Row.

IF

II. MODERN HISTORY.

F we were to judge by the number of historical handbooks which are at present produced, we should say that the study of history was exciting great attention. But sometimes a doubt suggests itself that the use of handbooks is taking the place of more serious reading, and that there is a large class of readers who rather wish to know where universal knowledge is to be found than to hold any part of it in possession. Whatever the reader's motive may be, he will find great use in the American translation of Dr. Carl Ploetz's" Epitome of Universal History," which is a happy combination of a general sketch and a chronological table. It begins with the ancient Egyptians and reaches to the year 1882. It is not confined to the history of Europe, but takes in the chief features of Oriental history also. Its only fault is a desire to say too much, which leads to interjectional remarks that are unintelligible without the key of previous knowledge, and are of no importance to one who already possesses that knowledge. The translator has made large additions to the original work, so as to adapt it to the needs of English-speaking peoples. The ethnological sections are especially well done.

The definite and business-like method of Dr. Ploetz contrasts with the vagueness and confusion of Mr. Boyce's "Introduction to the Study of History."+ Mr. Boyce's book is three times as large as that of Dr. Ploetz; but its increased size is mostly made up of quotations from well-known authors. Mr. Boyce has no clear conception of method, and wanders aimlessly through a mass of facts. In points of detail he is often inaccurate. He keeps no definite perspective of events, and tells us at once too much and too little.

In a more restricted field Messrs. Cassell's "Dictionary of English History" is likely to supply a general want. The scale of the book is too small for it to make any pretension to thoroughness, but Epitome of History: Ancient, Modern, and Mediæval." By Carl Ploetz Translated by W. H. Tillinghast. London: Blackie.

*

+ Published for the author by T. Woolmer. London. 1884. Edited by S. J. Low and F. S. Pulling. 1884.

within its limits it is well planned and executed. The articles on points of constitutional history are especially valuable. The general tone of the book is sensible and scholarly.

Turning from handbooks to more serious Histories, we find the interest in archæological research unabated, especially in Scotland. Dr. Wise * follows close on Mr. Anderson in his attempt to set forth the history of primitive times. But Dr. Wise is in possession of the famous "key to all the mythologies," and applies it boldly in a limited. field. He has no doubt about the sufficiency of the solar theory to explain not only myths, but also sepulchral monuments and even ethnological problems. His theory, briefly, is that all Aryans worshipped the sun; most of their monuments bear the traces of their worship; a comparison of the sculptured stones found in Scotland and in India shows many similarities between them; burial customs and art-workmanship were much the same in the two countries. From this he infers that the primitive sun-worship of the Aryans developed in India into Buddhism, and amongst the Celts into Druidism. But Druidism and Buddhism were much the same, and it is probable that Buddhist missionaries visited even Scotland, and brought thither patterns for stone pillars and the like. While we may commend the industry which led Dr. Wise to collect so much information about Scotland and India, we can hardly agree with the conclusions which he draws from his comparison. He has used the comparative method on too small a scale. If he were to light upon similarities between the monuments of Scotland and those of America, he would have to extend the scope of missionary enterprise to an embarrassing extent.

Every succeeding volume of Herr von Ranke's " Universal History" is welcomed with increasing interest, in the hope that the veteran historian may be able to finish the great work in which he is putting forward the ripeness of judgment which comes from a life devoted to historical study. The fifth volume,† which has just appeared, deals with the period of the Arabian conquests and the rise of the empire of Charles the Great. For the first time we have clearly traced the movement in the East which followed on the transference of the Imperial power to Constantinople. The old contest between Greece and Persia was renewed, and a religious revival in Persia gave an impulse to Arabia. There a religious reformation bound together a warlike people who advanced to universal conquest. The need of self-defence drew Western Europe together, and showed its differences from Europe of the East. The result was the formation of the Frankish kingdom, and the transference to it of the Imperial title in the West. This is the subject of Herr von Ranke's volume, and the steps of this great political development are clearly shown. We admire the firmness of hand and the clearness of execution. Scarcely a sentence is unnecessary, yet the style is easy and flowing, and there is no sense of painful condensation.

It is, perhaps, some consolation to find that sometimes German literature produces foolish books. Controversy always leads to a for"History of Paganism in Caledonia." By Thomas A. Wise, M.D. London: Trübner. 1884.

"Weltgeschichte." Von Leopold von Ranke. V. Theil-Die arabische Weltherrschaft und das Reich Karls des Grossen. Leipzig: Duncker & Humblot. 1884.