Kant, Ritschl and Schleiermacher are discussed with fine discrimination, and real ability. Yet some would hesitate to agree with all he says in regard to the services rendered by the last named to Christianity.

Towards the close of this lecture, a point of some importance is touched upon: That is, the distinction between the evidence of Christian experience and that derived from the testimony of the Holy Spirit. Our author says that they are to be carefully distinguished, and yet he seems to be in some confusion at this point. If the Holy Spirit be the agency in the divine call and in the work of sanctification, which provide the very conditions under which the evidence of Christian experience comes into existence, it is not easy to see in what respect they are essentially distinct. If this experience witnesses to the truth of Christianity, it also certainly testifies to the divine causes which underlie it. Our author seems to admit this in Lecture V. Pp. 166-170. It is, perhaps, best not to push distinctions so far as our author does in making the discrimination above noted. In a genuine Christian experience the agency of the Divine Spirit, and the results of that agency in the soul, are surely so blended that it is not wise to attempt to distinguish them. It is, perhaps, of more importance to make sure that the experience is determined by the outward Word, as well as produced by the inward Spirit, and at the same time to consider carefully whether the experience is capable of being interpreted by the Word.

The remaining lectures discuss at length the relation of the evidence of Christian experience to the other evidences of Christianity. Throughout, our author argues forcibly for giving this evidence a supreme place in the organism of Christian proofs. "It is the vital member of this organism." "It is the keystone of the arch of the evidences" (P. 311.) He indicates the relation of a Christian man and of one who is not a Christian to this evidence, and ventures the statement that the latter, so long as he remains outside of the sphere of the Christian realities, cannot have complete proof of the truth of Christianity. His only way to obtain it is to become a Christian. This unqualified statement may be questioned, for it seems to us that a man who is fully convinced of the truth of Christianity on intellectual grounds, may reject it for reasons which are moral in their nature. At the same time, all must admit that in order to know the full power of the truth of Christianity, it is necessary to experience its divine power in the soul.

Our author first considers the evidence of Christian experience in its relation to the historical evidences for the authenticity, genuineness, credibility and inspiration of the Scriptures. Much that is sound and good is here stated, yet it seems to us that some undue concessions are made to advanced modern criticism, on pp. 320-321. Next the relation of this evidence to the miracle is considered. It is insisted that the argument from miracles must be reconstructed. Accordingly, the miracle is to be regarded not so much as an attestation of (a divine revelation, as a part of the revelation itself. We are not fully prepared to give our approval to this view, which puts the evidential function of the miracle in a secondary place. That the miracle, as one phase of the manifestation of the supernatural, is a part of divine revelation so far as its causality is concerned may be admitted, yet the way in which the Scriptures, and our Lord himself therein, set forth the purpose of the miracle compels us to give the evidential element a foremost place in the doctrine of the miracle, as it comes before us in the Bible. The relation of this evidence to proph

ecy is not discussed at any length, but its relation to the person and work of Christ is more fully treated. A stronger doctrinal basis would have rendered this discussion more satisfactory.

The exposition of the relation of this evidence to the rational and practical branches of the Christian evidence concludes the discussion. Here the antecedent probability of a divine revelation, the reasonableness and inherent excellence of Christianity, the adequacy of the Christian philosophy of existence, the outcome of the study of comparative religion, and the benign effects of Christianity on the world, are expounded to good purpose. It must be confessed, however, that the relation of these branches of evidence to that of Christian experience does not always seem to be very clearly brought out.

Some interesting notes, and a useful index, complete the volume, which, in its mechanical make up, leaves nothing to be desired.

We have taken up so much space with the exposition of the important contents of this able treatise that only a few concluding remarks can be made:

1. Taken as a whole, this course of lectures is one of marked ability, and has many fine features. It does not ignore metaphysics. nor make any side-thrusts at systematic theology. It is keenly alive to the recent movements of modern religious thought; and it is marked throughout by a calm, judicial temper, sometimes absent in such writings. We can earnestly commend it as a book worthy of careful study, even where hearty agreement with its positions is not possible.

2. Dr. Stearns has rendered excellent service to apologetics in this treatise, in insisting on the importance of the evidence of Christian experience at the present time. While this branch of evidence is not new, for Owen and Baxter, as well as other writers, have dwelt upon it, still the time is opportune to have a restatement of the argument in this excellent form. And while, perhaps, our author claims too much for this evidence, when he gives it the place of supremacy, there can be no doubt that it is the culminating point of all the evidences. As already hinted, it is irresistible for the individual who has it; but our author does not seem fully to appreciate the fact that, for those without it, other evidences may be of prime importance in clearing the way.

3. Having indicated that there is so much of value in these lectures, we may be pardoned for pointing out what strikes us as a serious defect in them. A lecture on the doctrinal or theological presuppositions, following these excellent lectures on the theistic and anthropological presuppositions, would have given our author substantial aid in his subsequent expositions. If the doctrinal outlines of the objective gospel, setting forth the leading contents of the scheme of redemptive truth, had been given in a separate lecture, much would have been gained. Our conviction is that between the doctrines and the experiences there is constant correlation; and the experiences are to be framed according to, as well as undertood by, the doctrines. Few men are better qualified than Dr. Stearns to have done this, in addition to the excellent work he has done in these lectures. But we thank him most sincerely for these lectures, which have been perused with pleasure, and which have served to stimulate us so much. FRANCIS R. BEATTIE.

Columbia, S. C.

DEWITT'S "THE PSALMS."

THE PSALMS: A New Translation, with Introductory Essay, and Notes. By John De Witt, D. D., LL. D., L. H. D. Pp. 361. Price $2. New York: A. D. F. Randolph & Co. 1891.

This is not a book which needs, as some might, words of commendation from us or from others. Its author, Dr. DeWitt, Professor in the Seminary of the Dutch Reformed Church at New Brunswick, N. J., has been long and favorably known in the world of letters. The book itself, in a somewhat different form, has stood at "the dread tribunal" of authors and received a favorable verdict. "The Praise Songs of Israel," of which the present volume is practically a revised and enlarged edition, was issued in 1884. It passed to a second edition in 1889, having received words of kindly approval from such competent scholars as Professor Cheyne, Professor A. H. Sayce, and very Rev. R. Payne Smith, D. D., of England, and Rev. Drs. Howard Crosby, Charles A. Briggs and T. W. Chambers, of our own country, and from others equally competent, both in this country and in England.

The mechanical execution of the book is creditable. The paper is of an admirable quality and so is the letter-press. The binding is tasteful, but, it seems to us, might properly have been rather more substantial.

Passing to the contents we notice, first, that the characteristic features of the work as now offered to the public are an introductory essay and exegetical notes. We ought also to add, in the words of the author, that "the text has been so thoroughly rewrought that it may fairly be considered a new translation."

The aim of the book may be gathered from the following statement: "Often by a delicate touch here and there a psalm may be illuminated, and its beauty, as well as its clearness and power, immeasurably enhanced. The effect may be produced by bringing out an emphatic pronoun, by the change of a connective particle, . . . or by other like changes not affecting the substance of the psalm. Singly they may seem of little consequence, but unitedly they often produce a wonderful transformation. . . . . Why should not individual scholarship and taste be laid under contribution to perform for David and other masters of Hebrew song what so many gifted minds have done for the poetry of Homer? Many such translations might be made for private use, or in the interests of Bible study, with the greatest benefit."

The introductory essay is a vigorous discussion of a number of interesting questions connected with the psalms. The author handles these under two heads, viz. First, questions relating to the contents of the Psalter; and, second, those relating to the mode of its production. Passing by much here that might be profitable it may be well to glance at his mode of treating the old question of the so-called imprecatory psalms. We cannot follow him at every point in his attemped solution of this oft-discussed problem. But it seems to us that he touches the difficulty at its core when he emphasizes the fact that these psalms are not mere expressions of the mind and feelings of David, or of their other human authors, but of the mind of God. He also seems to us to have laid his hand upon the most probable and satisfactory solution in calling attention to the fact that the term imprecatory is a misnomer. These psalms are minatory rather than imprecatory. They are not precative, if we may coin a word, but predictive of evil.

The translation shows that the author has an ear for rythm, a rich vocabulary and a nice appreciation of the force of words. At times it is very felicitous There are times, however, when he fails to recognize the distinction between a translation and a paraphrase, and occasionally there occur expressions which sound just slightly stilted-as when we read Psalm lxxii. 1.

Give thy justice, O God, to the king,

To the royal by birth thy righteousness give.

We have indicated by italics the expression to which we take exception. The The Revisers render with more literalness and more

Hebrew is effectively

Give the king thy judgments, O God,

And thy righteousness to the king's son.

There is, as Dr. DeWitt points out, a slight ambiguity here. But might not this have been avoided and the elegant simplicity of the original retained? The weakest point in the translation is the handling of the tenses of the Hebrew verb. This however is a point of great difficulty and one where some differences of judgment and taste are no doubt inevitable. One of the strong points is the recognition of nice shades of distinction between different Hebrew words of kindred meaning. The notes are valuable. We emphasize this by adding that they are too brief. We might cite many examples to sustain our judgment as to their worth, but lack of space forbids. It is only fair to add that, here also, we must occasionally dissent from the positions taken. For instance, the author seems to have nodded when he (Psa. iii. 6.) as a cohortative and as virtually throwing back

speaks of

its cohortative force upon the preceding form.

Pastors who pore over the Psalms before going into the pulpit in order to awaken devotional sentiments, and to enrich their devotional vocabulary, and all who use the Psalter as a book of worship in private or public will derive pleasure and benefit from a reading and study of Dr. DeWitt's book.

Columbia Seminary, S. C.

MUSICK'S GENESIS OF NATURE,

W. M. MCPHEETERS.

THE GENESIS OF NATURE: Considered in the Light of Mr. Spencer's Philosophy, as based upon the Persistence of Energy: By Thomas H. Musick. Pp. 377. New York: John B. Alden. 1890.

Under a rather striking title, we have in this treatise an elaborate critique of the fundamental principles of H. Spencer's philosophy, centering in the doctrine of the Persistence of Energy. The author shows wide acquaintance with the writings of leading physicists, and a good deal of acuteness in discussing them. It cannot be said that in every case his reasonings carry conviction, still his analysis of several generally received views in physical science counsels to caution in regard to their unquestioned acceptance.

Through twenty-three chapters, the author pursues his discussion, and a list of the writers whose views are noticed shows how diligent a student he has been. In chapter II., the evolutionary doctrines held by Spencer, Darwin, Lamark, Cope,

Bastian and Hinton are sketched. In chapters IV. and V. the theories of the persistence of force and energy, set forth by Grove, Helmholtz, Merriman, Carpenter, Grant Allen, Poinier, Thurston, Taylor, Stewart and Tait, Crocker, Stallo, Balfour Stewart, and H. Spencer are noticed. The last, of course, receives chief attention. Later on in the discussion, the names of Mayer, Newton, Faraday, Croll, Proctor, Guillemin, Tyndall, Silliman, Deschanel, Pascal, Cooke, and Carnot appear.

In chapters IX. and X. there are some exceedingly acute remarks made upon Gravitation, and upon the Laws of Force and Motion; and in chapter XVI. the topic of Potential Energy is discussed with no little ability. We make no attempt to reproduce the reasonings upon these subjects.

The aim of the author, all through, is to show that the great principle of the Conservation of Energy, as held by H. Spencer, is by no means so well founded as physicists generally take it to be; and it must be admitted that our author's criticisms are, in some instances, forcible, if not irrefutable. These criticisms, if heeded, will certainly lead to greater care in accepting any scientific opinions merely on the authority of any great name. In this connection it is instructive to note the readiness with which many who deny authority in matters of religion submit to authority in the realm of science. Credulity, so called, is certainly not peculiar to those who adhere to the verities of the Christian system.

Towards the close of his discussion our author lays siege to Spencer's system, and, with a good deal of success, shows how insufficient it is to provide a philosophy of "the genesis of nature." Spencer's attempt to correlate all forms of force and make them transmutable is shown to be utterly futile. Chapter XIX has a capital treatment of Spencer's elaborate effort to correlate physical, vital and mental forces, and even sociological forces. The result of the criticism, as well as that in the chapter on science and religion, is highly satisfactory to those who hold by a well defined theistic theory of the universe, and are not enamoured with speculations that rest on a basis of mechanical materialism, and which lead to necessitarian and atheistic results.

In conclusion, it need only be added, that the questions discussed in this treatise are of vital interest at the present day. There is a tendency on the side of science to make too much of the doctrine of the persistence of force or conservation of energy, which has by no means been made out in regard to the various forms of physical force. On the other, hand there is a tendency on the side of philosophy to ignore the spiritual elements which must have a place in every true system. A treatise such as this, which at least calls a halt, is welcome, and cannot fail to be useful. It deserves to have many readers. Columbia, S. C.

FRANCIS R. BEATTIE.

CORSON'S INTRODUCTION TO THE STUDY OF SHAKESPEARE. INTRODUCTION TO THE STUDY OF SHAKESPEARE. By Professor Hiram Corson, LL D., Professor of English Literature, Cornell University, New York. Boston: D. C. Heath & Co.

The book before us makes no pretense to exhaustiveness. It aims merely to suggest a few hints as to the best method of securing the best results from a loving, intimate study of the great dramatist. Any criticism, therefore, that condemns