humanity without any depreciation of His Godhead, so may we see that the frailty and imperfection of the Church, as she appears to the eyes of men, are quite consistent with her claim to be, throughout the ages, full of grace and truth. J. H. BERNARD, B.D. Macmillan & Co. 1891. THE GATE BEAUTIFUL. H. MACMILLAN, D.D. THOSE who are interested in the spiritual instruction of the young will find this a most attractive volume. It is a selection of the Bible teachings which have been given by Dr. Macmillan during recent years to the young people of his own Church at Greenock. The picturesque titles of the addresses, e.g., The Wishing Well," "The Mistletoe," "The Emerald Rainbow," "The Game of the Torch," &c., prepare the reader for that peculiar charm and novelty of treatment which one is accustomed to associate with Dr. Macmillan's writings. Nor are we disappointed. "The Gate Beautiful," which gives its title to the volume, serves as an opening into quite a fairyland of illustration drawn from science, nature, history, mythology, and general literature. Indeed, this is the main feature of these addresses, and occasionally the moral or spiritual lesson is in danger of being lost amid a luxuriant overgrowth of illustration. Some people may miss that directness and simplicity of style which characterize most sermons to children. But the author anticipates the objection by stating in the preface that "they are not, properly speaking, children's sermons, but rather talks on religious topics adapted for young people beyond the stage of children and in the formative period of life." Scotch young people are perhaps intellectually more solid than other young people; and this may explain why the author employs classical etymology-often with great force-to explain his point, and does not even disdain a reference to the "ius annuli aurei" in his characteristic address on "The Finger Ring." We believe that a youthful audience appreciates the charm of a correct and dignified style quite as much as an older one. And these addresses will serve a good purpose, if they bring home to those who teach the young the fact that excessive simplicity is often a mistake. Ministers, Sunday-school teachers, and others will find here many valuable hints as to the sort of illustration by which religious truth may be strikingly impressed on the minds of children. Many an older person will delight in this collection of nature-parables, and discover in them "the harvest of a quiet eye." Dr. Macmillan is a true disciple of Wordsworth in his sense of the spiritual in nature; and the common sights and objects of the world are described with the exquisite touch of loving familiarity. Many true and beautiful sayings will be found throughout the volume, such as "You are all prodigals, but you are prodigal sons and it is the son in you that makes your recovery possible." And again, "Be not afraid of the dark things of life. Even when most alone in the night, you are least alone, for the very darkness is the shadow of God's wing." As an example of the author's art, we may mention his account of the snowdrop. The wonderful fitness between this flower and the stormy season in which it grows, is employed as a striking proof of a Divine, Beneficent Providence. In conclusion, it cannot be doubted that these spiritual object-lessons will find many a reader beyond their original sphere. The appearance of the book both inside and out is quite in keeping with its title, and, we may add, with the high reputation of the publishers. R. MARTIN POPE, M.A. CANON UND TEXT DES ALTEN TESTAMENTES. Dargestellt von DR. FRANTS 337 limited himself, but has, by so doing, supplied a very pressing necessity. Upon the subjects here treated, most works in English, whether native or imported, are growing antiquated, Dr. C. H. H. Wright's valuable little "Introduction" touches upon the outlines of this subject, but it is fettered by considerations of space, and creates the wish that the author would issue a completer work. Canon Driver's volume is concerned rather with introductions to the several books, than with the more general introduction to Old Testament literature as a whole, and on its more material side. There is, indeed, a chapter on the subject of the Canon, but it is too brief fairly to represent the whole available evidence. To supply this want Buhl's book is of great service. The question of the Canon occupies rather more than a quarter of the volume, and is carefully traced through the Jewish Church, the Greek and Latin Churches, the leaders of the Protestant Reformation, down to the controversy on the subject which arose in our Bible Society during the early part of this century. The second and larger portion of the book treats of the Text. Many are the topics introduced under this head-printed editions, Massorah, translations, the alphabet, and punctuation, &c.-but all are considered in their bearing upon the Hebrew text. Dr. Buhl's treatment of the subject is such as gives one a sense of the historic growth and development of the materials for the Old Testament TextCriticism. For this reason the account given of the LXX. Version, and of the Targums, though comparatively brief, is of great value. In the later sections of the work are debated the questions of transcription, vocalization, conjectural emendation, and wilful corruption. But throughout the discussion the end in view is to appraise the purity and reliableness of the Massoretic text. The arrangement of the book is very convenient. Each theme is treated in a principal section, while the more cumbersome, though valuable, material of references to the works of other authors upon the subject, and of quotations from original sources, is conveniently gathered together in a note at its close. J. T. L. MAGGS, B.A. THE SON. By the REV. T. MOZLEY, M.A. Longmans. THE author of the volume bearing this curiously abrupt title proceeds, without note of warning from preface or introduction, to the discussion of the personality of Jesus Christ and other related questions. Desultory in its order, but ingenious in many parts, and interesting throughout, the book is an appeal to common sense, rather than to Scripture or the logical faculty. For some time the drift of opinion is not apparent; by-and-bye we find the writer is infinitely dissatisfied with Trinitarian dogma, as a futile and mischievous attempt to define what should have been left unformulated. Again and again he denounces the application of logic and mathematics to the Christian faith, and insists that a world of ill has come upon the Church through this practice. We are often tempted to agree with the writer, until some excessive statement recalls us to hum-drum orthodoxy. For instance, we might be inclined to think that, in the use of the Athanasian Creed, there was some show of a desire to brow-beat the meek upon earth; but in the presence of a view so extreme as the following, we should not think it worth while to express our modicum of dissent: "For three centuries the Established Church of this country has been struggling, with the aid of the civil power, and the still more terrible weapon of a social ban, to force on all classes, be they learned or simple, stoutly resistant or meekly compliant, her own special explanation of the so-called Trinity. For the greater part of the present century her quarrel with the British public on this point, and this alone, has been year after year more and more NO. IV.-VOL. I.-THE THINKER. Y bitter and desperate. The more hopeless the contention, the more miserable the consequences, the more has the Established Church avoided coming to what we may call close quarters, as to the sense of her favourite dogma. In fact, not a single theologian of any note has ventured to present himself as its champion and exponent” (p. 278). The last acknowledgment should perhaps raise a doubt in the author's mind as to whether he has not strung his bow too tightly. Surely the bitter quarrel he supposes would have called forth champions on both sides of the lists; and the clash of arms would be with a far louder clangour than it is, unless our ears deceive us, if the Christians of this country were, as he says, "about evenly divided" on this question. The present form of the issue between the Christian Church and "the British public" does not seem to us to be correctly noted. Controversy about the Person of Christ continues, and is likely to do so; but when once the divinity of Christ is acknowledged, men for the most part, either accept the Athanasian Creed, without the anathemas, and perhaps with sundry reservations; or, if they agree with Mr. Mozley that "we cannot possibly define the relation of the Father and Son, otherwise than by the words and acts of the Son," they do not care to fight about it. Mr. Mozley quotes some of the profound words of St. John, e.g., "In the beginning was the Word," and says that such sayings are to be pondered over in silence, rather than measured and defined. And individuals may rest in silence, and be satisfied without definition; but hardly a militant Church. Attacked, she needed weapons of defence, and the Athanasian Creed is a specimen of medieval armour; not badly riveted either, although, our author says, "it is an attempt to apply grammar, or logic, or mathematics, or philosophy, to the solution of a great mystery by some one who did not know what grammar is, or logic is, or mathematics are, or philosophy is." These be hard words. With characteristic boldness, Mr. Mozley plunges into the great sea of Personality, and gropes about amidst Various Existences, Multiple Existence, Relative Existence, Identical Personality, Competing Personalities, and other questions of uncertain import, always saying something that we like to read, and emerging at last we hardly know where, unless here-" everything is a difficulty, simple existence the greatest of all difficulties." 66 Not only, however, is the Creed of the Church assailed; the order to which the writer belongs is criticised with the proverbial candour of a friend. They that hold, as they think, the keys of earth and heaven, and who see in a few senseless words an 'open sesame' alike to good society and the angelic host," cannot, he says, be expected to care much about the "self-banishment, as they regard it, of the untutored and ill-mannered multitude." Probably those most concerned in this censure will easily forgive Mr. Mozley, if they bear in mind that a little acidity is almost necessary to an epigram, especially when they find that many others are dealt with as frankly as themselves. The author's evident sincerity is one charm of the book; the unconventional and piquant style of it is another. Such a phrase as "the warm and smothering embrace of the Gospel" is not to our taste; but this is brightly said: "The bias of the upper ranks has always been in favour of forms and phrases enduring long enough to be regarded as heraldic distinctions." And this: "The materialistic philosopher 'never is, but always to be blest."" It is hardly possible to read the author's diatribe against good men " without smiling: "Good men are cast in a mould; they behold themselves in a glass, and learn to look good, &c. The Bible contains numerous warnings against good men (!) Noah was a good man; Lot was a good man; Isaac was a good man, but what we should call a poor creature; Joseph was a good man . . . but "--we need not quote further. 66 Let our readers buy this book if they care for the informal discussion of great themes. It is often acute, always frank, never dull. If it is acid sometimes, the flavour is by no means unpleasant; it is not acrid; and the writer has a warm and generous heart that compels us to read with kindly respect. Would that all Christians realized the sanctity of common people as deeply as our author does : "The humblest son or daughter of toil that stands before you, and appears only as one of a crowd, or of a stream of life flowing to and fro at appointed hours, is an abode of the Living God, a temple of sacrifice, an oracular shrine, a hall of audience, a spot of ground on which stands the Captain of the Lord's host and pronounces it holy." A. H. VINE. THE INSPIRATION OF THE HOLY SCRIPTURES, being the Twenty-First Fernley Lecture, delivered in Nottingham, July 31, 1891. By the REV. FRANCIS J. SHARR. Wesleyan Methodist Book-Room. 1891. THIS volume of 180 pages is the expansion of a single lecture of about two hours' length, delivered to a congregation of Wesleyan Methodists in the town of Nottingham. It is dedicated "to the young people of Methodism." In matter and in style it is eminently adapted to the purpose for which it was prepared. Without attempting to grapple with abstruse, metaphysical questions, or to deal with the more learned and elaborate arguments connected with the Scriptures, there is a very great deal of reading and vigorous thought compressed into a few chapters, and touching upon a large number of important points. No one could have ventured upon the wide sea of such a subject without disaster if he were ignorant and inexperienced; but there is a tone of confidence and decision in Mr. Sharr's statements which bear witness to his extensive knowledge and long-tried familiarity with his theme. Since the appearance of the volume the much-esteemed writer has been called to his reward, and thousands hold his memory in their affectionate regard. His own faithful and earnest ministry was itself a powerful testimony to the truth of that Word which for so many years he held forth as the Word of Life. The author, in selecting the line of his argument, has been careful to avoid, as much as possible, the less solid ground, where positive statement is out of place, and to put prominently forward the more striking proofs, which can be appreciated and remembered by all, even the unlearned and undisciplined. He is justified in adopting this method because his aim has been to fortify the minds of those who already believe against the temptations of a controversial age, rather than to meet the enemy in the open field and claim a victory over all opposition. The first chapter, entitled "Preliminaries," is not intended to be a direct argument, but stimulates the reader to a lively interest in the subject by describing the position of the believer in maintaining the Divine authority of the Scriptures. The cheerful courage which breathes in every sentence prepares the way for what follows. The "proofs" which are set before the reader are gathered from different sources. The book is made to be its own best witness. Inspiration is taken to mean Divine authority, and the wonderfulness of the Bible is shown in its sublime language and superhuman knowledge, in its superiority to all merely human books, and in its proved accuracy where opponents have charged it with error. Only superficially are such proofs set before the reader, but with a shrewd avoidance of the difficulties surrounding them. The authorities quoted are not always the highest, and the assertions made are open to challenge; but the facts dwelt upon are worthy, well sustained, and striking. The proofs from general sources are chiefly the confirmations of Bible teaching by the testimony of consciousness, history, and experience—a brief summary of the argument in pointed and powerful language. From this the author passes to that which he considers the strongest and most convincing proof of all-that Jesus Christ and His Apostles bore witness to the Divine authority both of the Old and New Testaments. Here, of course, he is face to face with the supernatural and miraculous, but he makes short work of all difficulties from such a source. The Incarnation is taken to be beyond all doubt, and the attempts in the present day to make a compromise with the unbelieving higher criticism by the introduction of a theory of accommodation on the part of the Son of God to human ignorance and error are strongly condemned. The pages which follow seem to be somewhat of an afterthought; they are in some degree a qualification of what has preceded them: "The Human Aspect of the Question," "Limitations," "A Brief History of the Doctrine," "The Attitude of Inspiration to the Higher Criticism," "The Finality of Revelation," and "The Future of the Bible." There is a great deal of smart writing in these chapters, but they are scarcely adequate to their titles. The author is manifestly holding a brief, but he is speaking too much sometimes by instructions. In the chapter on Limitations there are generous admissions and important explanations. The old-fashioned doctrine of verbal dictation is renounced, but plenary inspiration is claimed for the Bible, though when the term "plenary" comes to be explained, it is qualified to mean a providential superintendence of the writers which preserved them from error, while their own freedom remained inviolate. The Bible is "relatively perfect-perfect for the end it was destined to answer. In this respect the Bible is exactly the same as the works of God, and nothing is absolutely perfect but God." The history of the doctrine of Inspiration is only very briefly given, and no attempt is made to explain the growth of the verbal theory among the Jews, upon which so much depends; nor is the difficult subject of the patristic use of the Apocrypha, the ecclesiastical, and the pseudepigraphal writings dealt with, but the post-Reformation doctrine is fairly described. The chapter on the Higher Criticism cannot be called argument. It is evidently not intended to be so. It is totally unfitted to produce conviction in the minds of opponents, but may serve to keep the young people of Wesleyan Methodism from meddling with subjects which they are not able to understand. The wisdom of such chapters, however, in our defences of the Bible is very questionable. The author is able to quote some very learned supporters, and if not deep in the subject himself, he shows no white feather in the presence of the critics. The last chapters of the volume, on the Finality of Revelation and the Future of the Bible, are popular, and, to the Christian reader, entirely acceptable. They are full of that true optimism which springs from the study of the Scriptures and a long experience of the blessedness of faith. If we cannot regard Mr. Sharr's volume as a valuable addition to an already rich treasury of apologetic literature, we can most cordially commend it to the use of those for whom it was especially written the young people of the Christian Churches. But, in putting it into their hand, it would be desirable that they should be warned against regarding it as in any sense a text-book of apologetics. It is a popular introduction to the subject of Inspiration. It should be followed by works which deal more directly and sufficiently with the different departments of the subject. These are times when dogmatic assertion is brought at once to the test of accurate and profound learning. The young Christian is helped by the confidence of those who, by their superior advantages and long experience, are able to show to him that there is nothing really to be feared from the fierce and repeated attacks of the enemies of Truth; but we must take care in giving him that confidence that we do not lead him to put on armour which he is unprepared to wear. He can do more with his sling and stone in the name of the Lord of Hosts than he will ever do with the cumbrous weapon of one |