not only because it shows that Mr Jones is keenly alive to the perilous and unsatisfactory character of all "subjective" Idealism, but still more because it contains the promise of a fresh and vigorous development of philosophy. It must be admitted, indeed, that there is more of promise than of completed work in Mr Jones's trenchant proclamation of a "frankly realistic" Idealism. No doubt, to commit oneself to a rational system is "to commit reason to the charge of reason"; but it needs to be explained how thought, which is "the cause, on account of which alone there can be either ideas or objects, or connections between them," is at the same time "determined" by reality. Perhaps it may be suggested that the category of cause and effect is an inadequate clue to the relation of thought to reality. Such points of view must be left behind, if we are to understand "that knowledge is the self-revelation of reality in thought." But the elucidation of what he here only suggests is no doubt part of the further task which Mr Jones proposes to himself in his promise of "another volume dealing with Lotze's metaphysical doctrines." Readers of his present work will look forward with interest to the appearance of this second instalment of his criticism of Lotze; for it is not the least attractive feature of the volume now before us that it gives the impression that its author has a great deal more to say. Meantime, it will be generally recognised that Mr Jones has produced a criticism of Lotze's doctrine of thought which is conspicuous for speculative insight no less than for mastery of detail and vigorous workmanship. Where there is so much to admire and praise, it is a thankless task to find fault; but it is impossible to abstain from suggesting that Mr Jones does injustice to his work by furnishing no clue to its contents. The volume contains neither an index, an adequate table of contents, nor headings for the individual pages. Perhaps Mr Jones desires that his criticism should be read altogether or not at all. But even those who have read it most carefully would have found it more accessible and useful if the author had taken the trouble to furnish them with the usual guidance. CHARLES DOUGLAS. Isaiah One, and his Book One: An Essay and an Exposition. By George C. M. Douglas, D.D., Principal and formerly Professor of Hebrew in the Free Church College, Glasgow. London: James Nisbet & Co., 1895. 8vo, pp. xvii. 417. Price, 10s. 6d. THE opinion now generally current among Biblical critics regarding the collection of prophecies in the Old Testament attributed to Isaiah is well known to be against unity of authorship. So strongly indeed has the tide been flowing in this direction that even some highly conservative scholars have been affected by its influence; among these may be named Franz Delitzsch, who felt constrained to modify his early views on this as on other points. Many who have never carefully examined this subject for themselves, but merely observed the present tendency, may have tacitly assumed that nothing of weight and force can be pleaded on the other side; a distinct service is therefore rendered through the appearance of this work from the pen of an accomplished Hebraist of long experience and sober judgment, who here recalls attention to what has -been allowed to fall out of sight, and who, further, most effectively adduces the results of recent investigations in many fields. As the learned Principal opposes current opinion, his book is necessarily argumentative, and even controversial; but let us at once assure the reader that the bitter spirit which unfortunately so often pervades the writings of men earnestly contending for what they regard as the truth is wholly absent here; and one need not read many pages to discover that the author, while fully and frankly stating his own conviction regarding the nature and tendency of the opposite view, is singularly free from everything like personal animosity towards those ranged on the other side. To him it is indeed a pain to differ from others, but he does not allow this pain to affect his relationship with friends to whose opinions he is opposed. To Dr Driver, for instance, he frequently refers, but mainly for the purpose of showing distinctly, by way of contrast, the difference between the two sides of a common subject; while another reason for singling out the Canon for mention is the fact that the latter may well be regarded as a distinguished and able representative on the other side, whose writings are well known, perspicuous in style, and easily accessible. Mention is likewise made of other critics belonging to this country, as well as writers in other lands, but allusion to these, after all, is merely occasional; yet we are by no means warranted in assuming that others unnamed are ignored. This leads us further to observe that the present work is largely popular in its treatment; it is obviously designed not so much for Hebrew scholars as rather and mainly for educated Christians who can only use the English Bible. In pursuance of this design, remarks on the language of the original, as well as more recondite discussions of debated questions, are wisely relegated to foot-notes, where valuable material is often found in brief but sufficient form. The note on the historical section in Isaiah (chapters xxxvi-xxxix.) forms a good example of this character. The matter in the first portion of the book is naturally intro ductory. But this part can scarcely be called "Introduction" in the technical acceptation of the term; the preliminary essay, which occupies fully one-fourth of the whole, is necessarily of an apologetic nature, and may be regarded as the most distinctive feature of the volume; it contains a full and pointed discussion of what is obviously the kernel of the subject, viz.-the true nature of prophecy. Wisely, the author refrains from adducing merely external evidence in support of his position; and, confining himself to internal evidence, he contends against those who, denying or even minimising the supernatural, degrade the prophets from their true place of honour, and especially refuse to acknowledge the predictive element in prophecy. Material for illustration is obviously abundant in the book of Scripture which forms the subject of this work. The latter portion of the volume forms an effective exposition of the prophecies. A reverent spirit breathes through every page. Careful himself in forming conclusions, the author may consistently condemn the contrary course pursued by others, as when he writes on page 135, "It is well to be cautious on a subject of which we know next to nothing"; or again, on page 308, "It is idle to speak of the inaccuracy and ignorance of the late writers of these portions of the books of Kings and Isaiah. It would show better taste, as well as sounder judgment, to study their modes of thought and writing; and also to confess, from time to time, that we really do not know, and therefore suspend decision upon certain points.' We venture to think that hesitation has sometimes been shown when positive results might simply and safely have been reached; on the other hand, we feel greater confidence in accepting the positive conclusions of a writer who is anything but rash. JAMES KENNEDY. Livet efter Döden og Gudsrigets Fremtid. Af Pastor L. Dahle. Stavanger: forlagt af L. C. Kielland. 8vo, pp. 454. Price, 4 kroner. Edinburgh and London: Williams & Norgate. THIS admirable book, Livet efter Döden og Gudsrigets Fremtid, makes us confess that if Norway possesses other theologians as widely read, as logical, fair, cautious, and perspicuous as Pastor Dahle, the sooner we are introduced to them the better. Dahle's subject is a very wide one: The life hereafter and the future of God's kingdom on the earth-but the several sections are well balanced, and one soon realises that he is in safe hands even when questions arise that are shrouded in obscurity and beset with difficulty. Kliefoth's Eschatologie is a larger and more pretentious work, but it is not nearly so closely reasoned and conclusive as Dahle's book, and too frequently it comes to positive conclusions on insufficient data. It is quite true that the Norwegian author does not solve all the problems that occur to the mind; but the arguments from Scripture or elsewhere that he adduces as valid and sufficient generally lead one to accept his conclusions, and he does honestly try to meet all the objections to his opinions of which he has heard or read. Also, he altogether refuses to meddle with calculations as to times and seasons, or even to discuss purely fanciful theories about the future of the soul or the minute details of the Second Advent that have led many to look with suspicion on almost any book that treats of 'the last things.' Starting with the definition that "life is that force in an organism which places all the other forces working in it in a serviceable relation to its growth and preservation," he shows that death enters as soon as that life-force ceases to operate. God made man his vicegerent on earth, and so long as God's Spirit dwelt in man there was no room for death, but when man's spirit rebelled this position of supremacy was lost. Death is the result and the punishment of sin, but it is also a blessing, for it brings for the soul freedom from the trials of life and the trammels of the dust, and deliverance from sin. Dahle likens the soul to a citadel beleagured by enemies. The fortress or soul is safely defended by God, but the enemy has obtained a footing in and possession of the town or body. If the siege is to be raised the town must be burned down and then the enemy will no longer be able to harass the defenders or attack the citadel. Death is the conflagration that frees the citadel of the soul from the enemy that harbours in the town of the body. An interesting account of the different notions of heathen races on the question of the immortality of the soul is given; and the doctrine of immortality is proved both apart from Scripture and from the Word of God. Dahle arrives at the conclusion that between death and doomsday there is an intermediate state for the soul; and he discusses, on the whole satisfactorily, such questions as the disembodied soul's relation to itself (its self-consciousness), to God, to the body, to other souls, to the past, its conceptions of time and space, and the possibility of changes in its condition. He agrees, however, that the souls of believers go straight to heaven at death, yet they do not immediately attain absolute bliss, for they must await the resurrection morn before they get their glorified bodies, and as the body is the instrument by which work is done, the soul cannot engage in the active service of the Lord until the Judgment Day. Hades is the place to which all who die unsaved proceed. It is not a place of punishment, and there is a possibility of those who received no Gospel call on earth getting an opportunity of accepting or rejecting Christ and removing from Hades to Heaven. He does not quite reject prayer for the dead, at least in the case of those who died without hearing the gospel. Prayer, however, is not permissible for those who have heard but rejected the gospel, and it is superfluous for those who died in faith. He thinks it possible that our sainted dead pray for us. His Lutheranism, with its baptismal regeneration, prevents him from following Calvin in holding the merciful view that unbaptised children will ultimately be saved; but he adds that God's extraordinary grace may work wonders, and, at any rate, such children will be treated like those who did not receive the Saviour's call in life and at some time or other will have the opportunity of rejecting or accepting that gracious call. The questions of purgatory, preaching to the spirits in prison, &c., are fully entered into; whilst such subjects as the entrance of the heathen into the kingdom of God, the conversion of the Jews, Anti-Christ, the millennial kingdom, the last conflict, and the great judgment are carefully discussed. The book gives a useful survey of all that pertains to the future of the individual and of the kingdom of God; but it must not be supposed that we can agree with all Pastor Dahle's views and conclusions. Nor is the book without blemishes which might easily have been avoided. It lacks a thorough division into chapters, with suitable headings; it lacks also an adequate index. There is too frequent reference to what has been said or is to be said without sufficient guidance to enable the careful reader to follow up the reference. Pastor Dahle's Lutheranism and his State-Churchism also occasionally assert themselves and sometimes lead him to do less than justice to Calvinism and the Sects. But the book is a scholarly production, worthy of the circulation of 4000 it has already secured among the Scandinavian peoples. A German translation has now been published, and by means of it our Germanreading theologians may become better acquainted with a book and a writer that deserve to become well known in our land. JNO. BEVERIDGE. Petrusevangelium oder Aegyptenevangelium? Eine Frage bezüglich des neuentdeckten Evangelienfragments. By Daniel Völter, Prof. of Theol. in Amsterdam. Tüb. Heckenhauer'sche Buchhandlung. Edinburgh and London: Williams & Norgate. Pp. 46. Pp. 46. Price, M.1.20. Das Evangelium des Petrus. By Dr Theodor Zahn, Prof. in Erlangen. Erlangen and Leipzig: Edinburgh and London: |