We feel impelled, in the interest of theological science, to urge Prof. Fisher once more to take up his pen, and to write a complete critical history of the development of Christian doctrine,-a work that would fitly crown his historical labors.

Another suggestion has occurred to us. Prof. Fisher has seen fit to dispense with all references to historical authorities. Considering the object of the book, this omission is perhaps wise. Most readers would not have the means at hand of examining and verifying such references, and they are ready to accept Prof. Fisher's own statements as authoritative. But there is a class, and quite a large one, for whom a full list of references would be of great value. There is still needed for our theological schools a textbook adapted to the present conditions of historical study. This new volume goes far toward supplying such a want. But the brevity of its theological chapters and the absence of references to authorities are serious drawbacks. A small volume, as an appendix, which shall contain ample references concerning all important facts and theological statements given in the History would be a boon to all technical students. And if such a volume on doctrine as has been suggested above could be added, the apparatus for historical instruction would be well nigh complete.

But beggars must not be chosers. We are grateful for the book already published, and we know not how we can better testify to its stimulating and appetising quality than by expressing our desire for another.

Bangor Theological Seminary.

L. L. PAINE.

DR. PORTER'S NEW VOLUME OF SERMONS.*-The students, patrons, and friends of Yale University will welcome with pride this notable volume of discourses by Ex-President Porter. The Christian public at large too may well be grateful for it as presenting in a most weighty and wealthy manner the claims of Christianity upon the rational and moral allegiance of men. Nothing of equal significance and value, in the form of apologetic preaching, has for many years been issued from the American press. There is a certain unity of thought and feeling that binds all these manly discourses together. If, at the outset, Dr. Porter had planned to present, in as comprehensive and varied a manner as possible, the one grand theme of the claims of Christianity, * Fifteen Years in the Chapel of Yale College. By NOAH PORTER, 1871-1886. New York: Charles Scribner's Sons, 1888.

upon the allegiance of young men, selecting each year his particular topic with reference to its place in the whole series of discourses, he would scarcely have accomplished the object more effectually than it has been accomplished without the slightest indication of any such purpose. The discourses in their unity, and yet their individual independence, indicate the hold which the themes discussed have taken of the mind and heart of the author. The work here accomplished is one for which he has peculiar fitness and it is done with the devotion and the strength of an earnest moral purpose. The pervasive thought of the discourses is the value of religion in developing the character and directing the life of educated men, and there is in the discussion a certain suggestion of lofty confidence, a certain air of manly assurance, as of one who has measured his strength with the difficulties presented by modern criticism, which is reassuring. There is a tone of valiancy and of Christian chivalry about it all which is bracing. It is good to get into such an atmosphere. It is a tonic to our faith. We are made to feel afresh the sufficiency of Christianity to satisfy all the highest needs of educated men and the insufficiency of all culture independently of it. Pres. Porter has entered deeply into the spirit of the time in which we live and in which he has borne so honorable a part. He understands it both on its good and bad sides, and it is no one-sided or perverted report we get of it. He has a noble scorn for all its sentimentalism and pretentiousness and arrogance. But he

knows what the critical spirit of the age has wrought, and he is as unsparing of the pretentiousness of a false and arrogant orthodoxy as he is of a heartless and godless culture. A critical and somewhat polemical tone pervades the discourses but it is only incidental and it only serves to make the positive advocacy of the large and noble claims of Christianity the more effective. His grasp is wide and his penetration is subtle. The remarkable versatility of Pres. Porter appears here at great advantage. Not only his familiar acquaintance with philosophy, ethics, and theology, and a measurable acquaintance with the physical and social sciences, but his familiarity with general literature is manifest here in the large and easy and suggestive manner in which the results of years of careful investigation and a singularly versatile capacity, are brought to bear upon his discussions. Nor should the literary quality of the discourses be lost sight of. There is a steady, strong, massy movement in his sentences, that bespeaks the pres

ence of a mind robust in its native mould, and always kept girded for action. The freedom and swing of the sentences, their stately stride as of a procession are suggestive not only of facility of utterance, but an easy and thorough mastery of the subject discussed. There are also notable passages of genuine eloquence worthy of lasting remembrance, and touches of grace upon a ground-work of solid strength which bear witness to the existence. of a delicate sensibility, and the refinement of æsthetic culture. LEWIS O. BRASTOW.

STAPFER'S PALESTINE.*-This is not a work, as the title might lead one to suppose, upon the land of Palestine, but upon the people, customs, literature, ideas and institutions of Palestine in the time of Christ. The material of the work is arranged under two headings: I. Social Life; II. The Religious Life. An idea of its scope can be gained from a few titles of chapters: The Home Life; The Dwellings; Clothing; Literature and the Arts; The Schools; The Synagogue; The Temple; The Essenes. The book belongs to that department of literature which the Germans call Neutestamentliche Zeitgeschichte. It is a valuable contribution to this department, more vivacious than Hausrath and more popular and interesting than Schürer, if not so orignal and erudite. The author writes, as the French are so much accustomed to do, in a clear and lively style. He is reverent and deeply sympathetic with his subject. A good sample alike of his style, spirit and opinions, may be gained from the following sentences from the Introduction (pp. 26, 27) "How striking the contrast between the Gospel and the Talmuds! To think that these two books were both produced in Palestine at about the same period, is utterly bewildering to the imagination. We are told sometimes that Christianity is the natural outcome of the Judaism of the day; that most of the Gospel maxims had been spoken before the Christian era and that the noble and gentle Hillel was the elder brother of Jesus.' There is absolutely no confirmation in history of such statements. * The Gospel was a shining light breaking out suddenly in the midst of the darkIt was directly opposed to the thoughts and opinions of the age. So far from being prepared by its environment, it was

ness.

* *

* Palestine in the Time of Christ. By EDMOND STAPFER, D.D., Prof. in the Protestant Theological Faculty of Paris. Trans. by Annie Harwood Holmden. A. C. Armstrong & Son. New York. pp. 527.

men.

itself a startling and complete reaction against it. The contrast is absolute between the teaching of Jesus and that of the Scribes, Jesus was the gift of God to He came from God and God 'delivered him up' for men. This is the impartial, scientific, unbiassed result of studies to which we have devoted long and careful attention, and we bless God for having put it into our hearts to undertake a work which has so built up our own faith."

It is easy to find points in such a work upon which to differ with the author. We think him incorrect in supposing that John, 18: 31-"It is not lawful for us to put any one to death "--was merely "a flattery of the Governor" (p. 102), and that the Roman power had not really taken away the power of inflicting capital penalties from the Sanhedrin. On other disputed points again, we find peculiar satisfaction. In speaking of the Synagogue service as the type of Christian public worship he shows that it had neither the over-wrought formality of Romanism, nor was it "the bald service of Calvinism and Protestant puritanism. The liturgy is simple, but efficient. The people take part in the service. The reading of the Holy Scripture occupies the place due to it. The sermon is regarded as important, but is not too lengthy and is not made too prominent, etc."

The work will well repay frequent consultation and study. It is sufficiently scientific to be of value to the scholar and sufficiently popular to be of use as a hand-book of reference for Biblical students generally.

GEORGE B. STEVENS.

CORRESPONDENCIES OF FAITH.*—The design of this volume is to present faith in Christ as not only the condition of justification but also the vital principle of all Christian character. The First Part is entitled Correspondencies of Faith. The discussion of this topic is illustrated by several "unmeant correspondencies between experimental writers upon religion." Part Second is " a Survey of the experience and writings of Madame Guyon." It is founded on her Biography by Professor Thomas C. Upham. Mr. Cheever divides her life into five periods and gives a brief history and criticism of each, interpreting its significance with reference to his theme. The Third Part is entitled "The Mental Disci

*Correspondencies of Faith and Views of Madame Guyon: being a devout study of the Unifying Power and Place of Faith in the Theology and Church of the Future. By Rev. HENRY T. CHEEVER. London: Elliott Stock, 1887. pp. xviii and 273.

pline of Holiness by Faith;" it includes, in connection with a presentation of the author's own views, an examination of Professor Upham's "Life of Faith." The style of writing is pleasing; the book is rich in illustration and exemplification, and it will be read with interest. It insists on the fact and privilege of the Christian's immediate communion with the living God as distinguished from dealing with abstract doctrine concerning him; on the power of Christian life as distinguished from speculative thought. It emphasizes the better elements of that type of piety known as mysticism, and calls attention to them as needing development in this busy and practical age. It is fitted to the present time to lead Christians to consider the possibility of a purer, stronger, more harmonious and complete Christian character, a closer union and a larger catholicity, a greater spiritual energy and efficiency in advancing Christ's kingdom, through a stronger faith, a more intimate communion with God and a larger reception of "all the fulness of God." But it must be borne in mind that mysticism by itself in all its forms leads to a one-sided development of Christian character. It tends to magnify "the inner light" above the Bible, to quietism rather than to active energy in advancing Christ's kingdom, to "other-worldliness" rather than to earnest interest in the actual lives of men. The author distinguishes interest in theological doctrine from love to God and immediate communion with him. But Professor Upham says of a certain type of piety: "Men love visions more than they love holiness." And one of the subtle tendencies of mysticism is to substitute the love of the person's own holiness for the love of the living God and of living men. It tends to concentrate his attention and energies on his own "frames and exercises;" on seeking for himself the peace which passeth all understanding, the rapture into heavenly places with Christ, instead of self-forgetfulness in serving and saving men in the spirit of our Lord, who left heaven itself that, in the thickest conflict with the powers of darkness, he might seek and save the lost.

The author calls attention to the fact that in his Life of Madame Guyon, Professor Upham, in translating her writings, wrote what she meant rather than what she said. A biographer who writes on this principle can hardly avoid interpreting his own thought into the words translated instead of translating them according to their actual meaning. This should always be borne in mind when reading the Professor's Life of Madame Guyon.

SAMUEL HARRIS.