two of them translations. It is not strange that such an exhibition of the Roman Catholic way of getting God's blessing, even a pure, holy, joyful heart, by means of a devotional performance, should be largely dealt out by Roman Catholic priests. But it is a pity that the book and its method are sought out and tried for such an object by so-called Protestants. So-called Protestants are, it is true, often really Roman Catholic; and that lies in the nature of things. It is a sadder pity that prominent preachers in Protestant churches recommend it. They have reflected little on the essence of their religion. Tell people rather to do earnestly the work God gives them in his providence, even in their daily business, to serve well, and they shall find their hearts growing light, peaceful, pure, loving, Christlike.

Tschackert, Dr. Paul (Privat-doc., Lic. Theol.): Peter of Ailly. A Contribution to the History of the Great Western Schism, and the Reform-Councils at Pisa and Constance. (Peter v. Ailli [Petrus de Alliaco]. Zur Geschichte d. grossen abendländ. Schisma u. der Reformconcilien v. Pisa u. Constanz.) Appendix: Petri de Alliaco anecdotorum partes selectae. Gotha : F. A. Perthes. pp. 382; Appx. pp. 53. 1. 8vo. 9 Mark.

Wackernagel, Phpp.: German Church Song from the Earliest Times to the Beginning of the Seventeenth Century. (Das deutsch Kirchenlied von der ältestein Zeit bis zu Aufang d. 17 Jahrh.) With Consideration of German Hymnology in the Wider Sense, and the Latin Hymnology from Hilary to Georg Fabricius and Wolfg. Ammonius. Fifty-sixth and Fifty-seventh Parts. Leipzig: Trubner. Vol. v. pp. 1057-1248. lex. 8vo. 2 Mark per part.

Wangemann, Dr., Director of Missions: Pictures of Life from South Africa. A Contribution to the History of the Church and of Civilization in the Nineteenth Century. (Lebensbilder aus Südafrika. Ein Beitrag zur Kirchen- u. Culturgeschichte d. 19 Jahrh.) First Vol. With Plates. Third Edition. Berlin: W. Schultze. 1876. pp. 287. 1. 8vo. 24 Mark.

Wieseler, Prof. Dr. K.: The German Nationality of the Galatians of Asia Minor. (Die deutsch Nationalität der kleinasiatischen Galater.) A Contribution to the History of the Germans, Celts, and Galatians, and of their Names. Gütersloh: Bertelsmann. pp. 85. 1. 8vo. 18 Mark. In reviewing this book, E. Schürer says, in the Theologische Literaturzeitung, 1877, 15, that Professor Wieseler here tries to support the view he took in his Commentary on the Epistle to the Galatians (p. 521 ff. See also Herzog's Real-Encyc. xix. p. 523 ff.), and which was recently contested by Wilib. Grimm (Studien u. Kritiken, 1876, 2): Wieseler's view was that taken by almost all theologians; but now this new plea for it seems weak as against Grimm's doctrine that the Galatians were Celts. It is agreed that the mere similarity of the names Galatians, Gauls, Celts, would not decide the matter. But it seems clear that one of the three

tribes who became the Galatians namely, the Tectosagi- certainly came from the region of the Pyrenees, and so were Gauls. They may have been in Germany, but only as invaders. The apparent connection of Galatian proper names with German names, which Wieseler regards as very important, is held by Schürer, in concert with many philologists, to be of little consequence. So Schürer. On the other hand, in the Jena Literaturzeitung, 1877, 34, Rudolf Buddensieg favors Wieseler, although he concludes by saying, "Even yet the question is not decided."

Zerschwitz, Prof. Dr. v.: The Mediaeval Dream of Empire and its Religious Motives. (Der Kaisertraum des Mittelalters in seinen religiösen Mötiven.) A Discourse. Leipzig: Hinrich. pp. 31. 1. 8vo. Mark.

ARTICLE IX.

NOTICES OF RECENT PUBLICATIONS.

A. GERMAN WORKS.

DARWIN VERSUS GALIANI,' and TELEOLOGY OR CHANCE.-These are two pamphlets; one by Du Bois-Reymond, the other by Professor Wigand -the latter a sharp criticism of the former. Du Bois-Reymond is a rabid Darwinian; Wigand, a moderate one. The former thinks that Darwin has given teleology its death-blow; the latter thinks that reason is compelled by its very nature to seek for causae finales. We certainly agree with him in this opinion. Indeed, the present opponents of teleology are unable to avoid teleology. They are constantly finding "purpose," "design," etc., as soon as they forget their a priori theories. Wigand makes a severe criticism on Du Bois-Reymond, and well he deserves it. Wigand advocates also the assumption of a causative first principle independent of nature and its laws, maintaining that without it we cannot account for the existence of the world such as we have it before our eyes.

PHILOSOPHY AND THEOLOGY. Dr. Rabus co-ordinates theology as a science, and regards it, along with the other sciences, as a constituent of philosophy. Philosophy concerns itself with the entire cosmos in its entirety; theology with a domain of the cosmos — - one, however, so much nearer to the very centre than those with which other sciences are occupied that it must needs have a determining influence in the formation of 1 Darwin versus Galiani. Rede von Emil du Bois-Reymond. Berlin, 1876. 2 Die Alternative Teleologie oder Zufall. Von Albert Wigand. Cassel, 1877. Philosophie und Theologie. Von Dr. Leonhard Rabus. Erlangen. 1876.

a true philosophy. We mean, of course, Christian theology The book, though a small one, is worth reading. It seeks to do justice both to theology and the natural sciences, protesting equally against the intrusion of dead theological notions into natural science and against the encroachments of natural science on theology. It would be well if our scientists would occasionally descend from their boasted heights, and condescend to read, mark, learn, and inwardly digest discussions like these. They would make fewer mistakes, and might find it necessary to do less for the destruction both of their own and other people's faith.

COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS.1 The special excellence of this new Commentary on the Second Epistle to the Corinthians is the light it throws on the historical circumstances to which it owed its origin. The Introduction is devoted to such questions as, the Four Chapter Epistle; the Lost Epistle; the Jewish Christianity of Corinth; the Corinthian Judaism; the Christ Party. As to the firstmentioned question, he controverts the views of Hausrath, who has maintained that the first four chapters constitute a separate in fact, the lost - Epistle of Paul (See his Der Vierkapitel brief des Paulus an die Corinther, Heidelberg, 1870), insisting on the unity of the Epistle. With regard to the question of the lost Epistle, Lic. Klöpper refers to a work published by him in 1869, under the title Exegetisch - Kritische Untersuchungen über den zweiten Brief des Paulos an die Gemeinde zu Korinth; giving here merely a brief resumé of the arguments there employed and results achieved. The reasons in favor of such an epistle are, briefly, the difference between Paul's own description of his last Epistle, given in such passages as 2 Cor. ii. 4; vii. 8; x. 12, and the existing first Epistle; the mode in which he discusses his plans of travel; and that the mission of Timothy to Corinth, of which he spoke in 1 Cor. iv. 17; xvi. 10, 11 as imminent, is not only not referred to in the existing second Epistle, but another fellow-laborer is mentioned, namely, Titus, whose apparent success in the church seems to imply that he must have been specially delegated by Paul to deal with the evils there prevailing, and had taken an epistle with him. Lic. Klöpper accepts as genuine Pauline epistles all those usually attributed to Paul, with the exception of the Pastoral Epistles and that to the Ephesians.

As a commentary, Lic. Köpper's work seems to be marked by thoroughness. In one respect it differs from many German commentaries; it does not contain so much learned ballast, which has its advantages. The custom of controverting every writer who differs from the commentator, and quoting every one with whom he agrees may be carried too far. S. 1 Kommentar über das Zweite Sendschreibente des Apostel Paulus an die Gemeinde zu Korinth von Lic. Alb. Klöpper. Berlin: G. Reimer. 1874.

B. ENGLISH AND AMERICAN WORKS.

THEOLOGICAL ESSAYS. By William G. T. Shedd, D.D., Roosevelt Professor of Systematic Theology in Union Theological Seminary, New York. 12mo. pp. 383. New York: Scribner, Armstrong, and Company. 1877.

"The substance of this volume has been before the public some twenty years or more" (p. v.). The previous editions of the volume are here enlarged and revised. "No change, however, has been made in the dogmatic positions. The reader will find the historical Calvinism defended in the essays upon Original Sin and Atonement; yet with an endeavor to ground these cardinal themes in the absolute principles of reason, as seen in the nature of both God and man. Sin must take its origin, from first to last, in the finite will, and atonement is the necessary requirement of eternal justice. In these two essays, the writer, if he has done nothing else, has at least shown the sincerity of his belief that theology and philosophy have no inherent contradiction, and that the more exact and strict type of theology is the one of all which is the most defensible at the bar of reason and logic; agreeing with Selden, that without school divinity a divine knows nothing logically, nor will be able to satisfy a rational man out of the pulpit'" (p. v.). The tendency of this volume is good. It is to encourage doctrinal investigation and doctrinal preaching, to exalt the character of God and to abase the character of the impenitent man. Professor Shedd has already accomplished much, and this work will add to what he has done already, in stimulating clergymen to improve their methods of study and their style of preaching, to quicken their love of inquiry into the profoundest truths of religion, and to augment their enterprise in bringing into the pulpit the results, rather than the processes, of their study. We respect the author of this volume as a self-consistent theologian, and a vigorous defender of the truth as the substance of it is found in the Calvinistic creeds. We cannot, however, accede to all of his statements. Take, for a single example, his analysis of the distributive justice and the benevolence of God. He says: "The two emotions of which we are speaking are clearly discriminated from each other by the fact that one of them is constitutional, and the other voluntary. The divine wrath (opy cov, Rom. i. 18) issues from the necessary antagonism between the pure essence of the Godhead and moral evil. It is, therefore, natural, organic, necessary, and eternal. The logical idea of the holy implies it. But the love of benevolence, or the divine compassion, issues from the voluntary disposition of God -- from his heart and affections. It is good-will. It is, consequently, easy to see that the existence of the constitutional emotion is perfectly compatible with that of the voluntary, in one and the same being, and at one and the same moment; and in God from all eternity, since he is unchangeable" (pp. 270, 271). Is not the

divine justice voluntary? Is it a mere "emotion"? Is it not rather an exercise of the divine will, which is more exalted than a mere sensibility? Is there not a constitutional emotion united with benevolence, as really as there is a constitutional emotion united with justice? May we not resolve love, if we can resolve justice, into a sensibility? Is it not the will of God to reward men according to their deeds, as much as it is the will of God to promote the well-being of his universe? Professor Shedd says: "The inspired assertion that God is a consuming fire' (Heb. xi. 29) is just as categorical and unqualified as the inspired assertion that God is love' (1 John iv. 8), or the inspired assertion that God is light' (1 John i. 5). Hence it is as inaccurate to resolve all the divine emotions into love as it would be to resolve them all into wrath. The truth is, that it is the Divine Essence alone, and not any one particular attribute, that can be logically regarded as the unity in which all the characteristic qualities of the Deity centre and inhere" (p. 273). Is there no difference between the reasons for believing that all the moral attributes of God are resolvable into benevolence, and the reasons for believing that they are all resolvable into distributive justice? Do we ever read that distributive justice is "the first and great commandment," and "the second is like unto it: Thou shalt be just in punishing evil-doers"; and "on these two commandments hang all the law and the prophets"? (Matt. xxii. 37–40.) Do we ever read that "all the law is fulfilled in one word thou shalt be just in punishing malefactors"? (Gal. v. 14.) Do we ever read: "Owe no man anything but to punish transgressors; for he that hath the disposition to punish transgressors hath fulfilled the law. The spirit of distributive justice is the fulfilling of the law"? (Rom. xiii. 8-10.) Must we not interpret scripture by scripture, and explain the passage "God is love" in the light of the galaxy of passages represented by the thirteenth chapter of the First Epistle to the Corinthians?

FAITH AND PHILOSOPHY; Discourses and Essays by Henry B. Smith, D.D., LL.D. Edited, with an Introductory Notice, by George L. Prentiss, D.D., Professor in the Union Theological Seminary, in the City of New York. pp. 496. New York: Scribner, Armstrong, and Co. 1877. Dr. Prentiss has performed a labor of love in editing this superb volume, and his labor is worthy of our love. Few books have been edited with so much taste and skill. Its title is felicitously chosen. The most eminent characteristic of Dr. Smith was his zeal in harmonizing the philosophical spirit with evangelical Christianity. His Andover Address, which comes first in the present volume, was the first which made him conspicuous in the literary world, and was on his favorite theme, "the Relations of Faith and Philosophy." Perhaps he never excited the interest of his auditors more deeply than when he pronounced this address. Many of these hearers were listening to him for the first time. He knew that