language, to say the least of it, loose and indefensible, and which might countenance the view that he takes of it. But in the majority of cases we do not hesitate to say, that he has put upon the quotations a construction which the authors would repudiate, and which, perhaps, few readers of the works quoted have, of their own accord, adopted. It is sometimes indeed difficult to understand whether or not the author of the work before us really means to charge upon them the obnoxious and strained interpretations, which alone can hand them over to the class of "Christian errors." He almost in every instance puts such interpretations into the mouths of the interlocutors in the dialogue who sustain the character of the infidel objector or the weak and uninformed believer, leaving us in doubt as to whether or not he himself adopts them; although it cannot be de nied that the argument of the dialogue takes for granted that these halting and one-sided interpretations are correct.

A somewhat similar tendency is occasionally to be discovered in the statement which he gives of his own views and principles. In arguing, and justly arguing, that human opinions are at all times matter for praise or censure, and that an erroneous belief must, in every instance, be blameworthy, he is not contented with stating this proposition, which could be defended and maintained by an appeal to both Scripture and reason, but pursues the principle, or the consequences drawn from it, to an extreme which gives it all the effect of a falsehood. He not only maintains that man is responsible for his belief, but argues that sincerity is itself the test of truth; or to state the position in his own words, "that is true which to a sincere mind is true, and that is error which to a sincere mind is error." Such a statement as this is one of those unseemly caricatures of truth which, because of its resemblance to the truth, is all the more unseemly and odious. It could only be maintained by affixing to the word sincerity, a hypothetical and artificial meaning which it never bears either in popular or theological language, and which would exclude the possibility of either moral or intellectual defect in the inquiry of the "sincere mind" after truth. We apprehend that it is really in some such confused apprehension and understanding of it that our author gravely propounds the dogma, and holds it to be deducible as a corollary from the doctrine of the responsibility of man for his belief.

We can hardly make the same apology for the further and kindred statement which our author makes, when, toward the conclusion of the volume, he gives a summary of the principles which it has been his object to advocate. Having got hold of the important truth that there are certain fundamental principles of belief that underlie all our opinions and convictions, and to deny which were to render belief in any case impossible, he is not satisfied until he rides his principle to death, and reduces it to the condition of an extravagant falsehood. "We shrink not," says our author, after having screwed up his courage to the sticking place, "we shrink not, therefore, from the assertion, that human reason, rightly or conscientiously employed, is at once supreme and infallible."

We must be contented to leave a man who could hazard such an assertion in the unenvied possession of the discovery he has made.

VOL. VII.-NO. XXIV.

I i

By the Rev. 1857.

The Song of Songs, an Exposition of the Song of Solomon. A. MOODY STUART. London: J. Nisbet & Co. As there is always a class of minds, who, like a Bernard, Edwards, Rutherford, or M'Cheyne, are irresistibly attracted to this book of Scripture, and who find in it the expression of their inner life, a new commentary on the Song of Solomon is a welcome contribution. When we think of the difficulties of the task, however, and the rare combination of gifts to which it lays claim, we feel that a commentator can scarcely expect more than relative success. They who have shewn the greatest ability to meet the critical questions, and been most severely exegetical, have usually done least to reproduce the spiritual elements of the Song. The converse has also often presented itself. In many respects, and these the most essential, Mr Moody Stuart has succeeded. There are parts which could not have been better elucidated, or developed with more of spiritual insight and unction; and this because his mind is of that class which apprehends that mutual intercourse between the personal Redeemer and his people, which breathes in every line of the Song. Not only the relations of the Redeemer as the acting life-communicating Head of his people, but also the workings of nature and grace, are set forth with extraordinary acuteness as they are traced in the words of this book of Scripture.

There are things which we could have wished omitted. The use of allegorical language is occasionally overdone. That part also which investigates the historic references, and draws a comparison between the Song and the Gospels, will certainly not carry conviction. The book, however, will be hailed by many a pious mind, as Durham's exposition was in his day. There is also a valuable notice of the literature of the subject, which should have stood at the beginning.

Germany its Universities, Theology, and Religion; with Sketches of Neander, Tholuck, Olshausen, Hengstenberg, Twesten, Nitsch, Muller, Ullmann, Rothe, Dorner, Lange, Ebrard, Wichern, and other distinguished German Divines of the Age. By PHILIP SCHAFF, D.D., Professor in the Theological Seminary, Mercersburg, Pennsylvania. Edinburgh T. & T. Clark. Pp. 418, 12mo. 1857.

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THIS work of Dr Schaff is fitted to be peculiarly interesting and useful to a large class of readers who are desirous to have sound and trustworthy information about the existing theological, ecclesiastical, and religious condition of Germany, while they have not the opportunity or the leisure to acquire this knowledge by a full study of the original sources. Dr Schaff is admirably qualified for introducing Anglo-Saxons on both sides of the Atlantic, to a knowledge of what is most interesting and important in connection with the state of the universities and churches of Germany. Born and educated in Germany, he has been settled for a good many years in the United States, and has officiated for some time as a Professor in the Theo. logical Seminary of the German Reformed Church at Mercersburg,

in Pennsylvania; and being fully qualified to improve thoroughly the opportunities he has enjoyed, he brings to bear upon his works a combination of the most valuable qualifications by which both the Germans and the Anglo-Saxons of the present day are distinguished. Dr Schaff has a due sense of the importance of definiteness and soundness of doctrine, and perhaps rather more than a due sense of the inportance of church organisation. And both these things tend to preserve him from many of the errors to which the leading speculative tendencies of the present day predispose men. He might have been in some danger of thinking too favourably of the despicable and degrading Puseyism of Hengstenberg; but he has not gone very far astray in that direction. Dr Schaff, in 1854-55, paid a lengthened visit to Germany, renewed his acquaintance with his former teachers and class-fellows at Berlin, Halle, and Tubingen; and examined carefully into the most recent phenomena, both of speculation and action in that country. The result is the work now lying before us

"Germany: its Universities, Theology, and Religion." We cordially commend it as presenting a view of many topics which are at present invested with great interest and importance, by a thoroughly competent judge,-by one fully qualified to be a very pleasing and, upon the whole, very safe and trustworthy guide. The work is divided into three parts. The first, in ten chapters, treats of German Universities, explains their constitution and ordinary arrangements, and furnishes notices of the present character and condition of the most distinguished and influential amongst them, especially Berlin, Halle, Bonn, Göttingen, Leipsic, Jena, Heidelberg, Tubingen. The second part treats of German Theology and Religion, and presents a vidimus of the ecclesiastical condition of Germany, with a comprehensive historical survey of the leading aspects and changes in its theology and religion for the last century, that is, from the rise of rationalism till the present day. The third part presents sketches of the leading German divines now living or recently deceased, especially Neander, Tholuck, Olshausen, Hengstenberg, Twesten, Nitsch, Müller, Ullmann, Rothe, Dorner, Lange, Ebrard, &c., with all of whom, except Olshausen, Dr Schaff was personally acquainted. This third part will probably be the most interesting to the generality of readers; but the second is the most important and valuable. The history of German theology and religion for the last hundred years is indeed full of instruction. The rise and progress of rationalism, carried so far and diffused so widely, that at length what was no better than infidelity, was openly taught in most of the theological chairs, the pulpits, and even the common schools of Germany; the revival of Christianity and true religion, and the growing progress of earnest faith and sound doctrine, struggling with many difficulties, but struggling nobly and successfully, until checked and weakened within the last few years, by the unexpected outburst of narrow-minded bigotry and semi-popery. This miserable and degrading delusion which has ruined poor Hengstenberg, neutralising in a great measure his eminent services in former days to the cause of truth, ought to be regarded in the same light as the recent Tractarianism of the Church of England, that is, as a device

of Satan got up for the purpose of stopping or retarding the progress of evangelical truth. And great and alarming has been the success with which, in both cases, the device has been attended. Dr Schaff does not seem to be quite so strongly impressed as we are with a sense of the dangers likely to arise from hierarchism, sacramentalism, and ritualism. But he has given a very interesting and, we have no doubt, faithful account of these and other recent theological developments in Germany. We commend his work as eminently seasonable and interesting.

The Gospel Ministry: Duty and Privilege of Supporting it. By JAMES A. WYLIE, LL.D., author of "The Papacy," "Pilgrimage from the Alps to the Tiber," &c. London: J. Nisbet & Co. 1857. Pp. 150.

The Duty and Privilege of Christians in connection with the Support of the Ordinances of the Gospel. By the Rev. PETER RICHARDSON, B.A., Dailly. London, 1857. Pp. 99.

THESE two excellent works were called forth by the proposal of two prizes to be assigned to the best treatises upon the very important subject which they discuss. The first prize was assigned to Dr Wylie's essay, and the second to that of the Rev. Joseph Parker, Banbury, while in regard to Mr Richardson's the adjudicators were of opinion that it approached so near to Mr Parker's, and was so well fitted to be useful, that they recommended its publication. We have not had an opportunity of perusing Mr Parker's, but we are satisfied that Dr Wylie's and Mr Richardson's are eminently creditable to their authors, and admirably fitted to accomplish the important object contemplated by the generous offer of prizes. Dr Wylie is a man of high and established character as an author, and this work will not only sustain but elevate his reputation as a powerful and impressive writer. Mr Richardson's essay is, we believe, his first attempt as an author, and it is in respect of thought, style, and general tone and spirit, full of high promise. We believe that it would tend in a very eminent degree to the promotion of the wel· fare of religion and the prosperity of the church of Christ, that these very valuable and impressive productions of Dr Wylie and Mr Richardson should be extensively read and carefully pondered.

The Star of Bethlehem and the Magi from the East: A Sermon preached on the occasion of the Baptism of a Parsi Youth, 31st Aug. 1856, with Supplementary Documents, including the Baptismal Service, by the Rev. ADAM WHITE, and the Personal Statement of Behramji Kersasji. By JOHN WILSON, D.D., Bombay. 1856. Pp. 116. THE baptism of Behramji Kersasji, a Parsi youth, in connection with the Free Church mission at Bombay, the occasion of the religious services which are recorded in this little work, was one full of interest, and well fitted to gladden the hearts of men who had been long labouring in season and out of season for the conversion of the heathen. The sermon on the Star of Bethlehem, and the

remarks on religious inquiry and religious confession, which form the principal part of this volume, are worthy of Dr Wilson's high character and standing as a Christian missionary. They contain plain indications of the ability, the learning, and the meekness of wisdom by which he is distinguished. We are glad to see that the work has been republished in this country. We have no doubt it will be very acceptable to the friends of missions.

Christianity and Secularism. By the Rev. JAMES SCOTT, A.M. Edinburgh Shepherd & Elliott. 1857. Pp. 64.

MR SCOTT's object in this brief but valuable treatise "is to shew that reason is against Secularism and in favour of Christianity, to defend revealed religion on the highest platform, to shew that it is the highest reason, and thus to do something towards bridging over the chasm between reason and revelation." These topics are discussed with a constant reference to the views of the Secularists, and more generally to the form which the investigation of these matters has assumed in the present day. Mr Scott has made himself thoroughly master of the positions and the arguments of modern Secularists; he has stated them with perfect fairness and candour, carefully avoiding everything like misrepresentation and invective, and refuted them with real ability. On these grounds, we consider this little work to be highly creditable to Mr Scott's talents and acquirements, and to be eminently fitted to produce a favourable and lasting impression on the more intelligent and candid of those against whose views it is directed.

Now

Gnomon of the New Testament. By JOHN ALBERT BENGEL. first Translated into English; with Original Notes, Explanatory and Illustrative. Revised and Edited by the Rev. ANDREW R. FAUSSET, M.A. of Trinity College, Dublin. Vols. I. and III. Edinburgh: T. & T. Clark. 1857.

WE are heartily glad that this important work of an English trans lation of Bengel's Gnomon has not only been fairly started, but has been successfully prosecuted through two out of the five volumes which it is expected to fill. Bengel's Gnomon has always been held in the highest estimation by all competent judges, as presenting a very remarkable, probably unexampled, combination of learning, sagacity, critical tact, evangelical unction, and terseness and condensation of style. Its growing popularity in Germany is, like the popularity of Calvin's Commentary on the New Testament as edited by Tholuck, one of the very best signs of the times. An edition of the Gnomon was published by Steudel, at Tubingen, in 1835, which supplied the demand for a period of fifteen years. new edition was published in 1850. This was exhausted in little more than four years, and another was called for in 1855. It were greatly to be desired that, at least, all professional students of the New Testament were so familiar with Latin that they would not require a great deal more of time and effort to peruse a book in that language than in their mother tongue. But this has not been, and,