History of the Christian Church. 433 In this country, and in Germany, a great many cyclopædias devoted to special departments, theological, geographical, Biblical, Bibliographical, ecclesiastical, &c., have from time to time been published. This work from the transatlantic press freely quotes all that is important from these cyclopædias. It contains the cream of many cyclopædias and works of reference. But, besides this, there is engaged on it a numerons staff of original contributors, men of eminence in their several departments, and from different sections of the Christian church, both in Europe and America. We do not depreciate the valuable cyclopædias of Biblical literature that have recently appeared in our own country, but this American one has excellencies altogether its own. We give it our hearty commendation, and hope that it will find its way into not a few of our public and private libraries. If the student of theology can obtain this work, he will need no other. It will supply him with comprehensive and accurate information on every subject appertaining to the wide department of Biblical, theological, and ecclesiastical literature, and direct him to the various sources by an investigation of which he may prosecute his researches on any topic. History of the Christian Church. By PHILIP SCHAFF, D.D. From the Birth of Christ to the time of Gregory the Great (A.D. 1-600). 2 vols. New York: Charles Scribner & Co., 1867. Dr Schaff is by birth a Swiss, but in theological training and in habits of thought and forms of expression he is a German of distinct Lutheran tendencies. Some years ago, when, as a young man fresh from the University, he was called to occupy the important place of Professor in the Theological Seminary of Mercersburg, Pennsylvania, he found that seminary already influenced by the teachings of Dr Niven, who, judging from his book on "The Mystical Presence" (Philadelphia, 1846), was animated by a very strong Romanising spirit. The book was, indeed, offensively unprotestant in its tone. Being associated with Dr Nevin in the general affairs of the seminary, as well as in conducting the Mercersburg Review, he fell under the suspicion of sympathising with him in his peculiar views of doctrine. This, together perhaps with a want of duly appreciating the influence of his early education on his mode of expressing himself, may to some extent account for the severity with which some of Dr Schaff's earlier writings, particularly his excellent "History of the Apostolic Church," first published about eighteen years ago, have been canvassed by reviewers. There are, undoubtedly, forms of expression in that work which are open in our opinion to grave animadversion, yet we do not hesitate to place it in the very foremost rank in point of general ability. The reader will find himself in the company of a man of no ordinary talent and learning. He is expected, however, to be a student who will not accept the conclusions or reasonings of the writer without investigation. The work before us is a sequel to that earlier "History." It has just been issued by the eminent American publishers, Scribner & Co., New York, simultaneously with an edition in German from the Leipzic press. In a brief notice, we cannot do justice to our sense of the value of this noble work. With reference to the second volume, "From Constantine the Great to Gregory the Great," Dr Schaff says, "In preparing this part of my Church history for the press, I have been deprived of the stimulus of an active professorship, and been much interrupted in consequence of other labours, a visit to Europe, and the loss of a part of the manuscript, which had to be rewritten. But, on the other hand, I have had the great advantage of constant and free access to several of the best libraries of the country." The author prepared the manuscript in his own native language, the German. The Rev. Dr Yeomans, of Rochester, translated most of it, as he had done the "History of the Apostolic Church," into English. In point of style and general structure, there is nothing to indicate that the book is a translation from the German. Indeed, in these respects it will stand a favourable comparison with the best English classics. The narrative flows on in an easy graceful rhythm, making it most pleasant for the reader to peruse the deeply interesting narrative of the Church history, as it is here related, in all its diverse lights and shadows. In the history of the Church during the first six centuries, we see Christianity in its bloom on the old classic soil. In the first three centuries, we are brought into contact with the Christianity of the apostles and martyrs. During the second three centuries we see Christianity "still moving upon the same geographical scene of the Græco-Roman Empire and the ancient classical culture-the countries around the Mediteranean Sea. But its field and its operation are materially enlarged, and even touch the barbarians on the limits of the Empire. Above all, its relation to the temporal power and its social and political position and import undergo an entire and permanent change. We have here to do with the Church of the Græco-Roman Empire, and with the beginning of Christianity among the Germanic barbarians." Under the able guidance of Dr Schaff, we are led out and in among all the diverse scenes and incidents of that deeply interesting history, so that, as with panoramic vividness, we see rising up before us the venerable apostles and martyrs, the patriarchs and emperors of that age, and become witnesses of all their actions, by which they gave a direction to the current of the Church's history, which, in a great measure, it has retained to the present day. There is such a fulness and completeness in the narrative, and everywhere such evidences of thorough and honest research into all the sources, that we feel warranted in saying that henceforth it will be regarded as the History of the Ancient Church. In no part of the work have we found any traces of an undue leaning to any side, or of anything approaching to an attempt to support a pre-conceived theory. Dr Schaff carries forward his work with all the dignity and impartiality of a true historian, and we thank him for this splendid monument of his industry. Critical Notices. XI.--CRITICAL NOTICES. The Congregational Year Book. 1868. 66 435 This formidable-looking book attests at once the vast progress which Congregationalism has made, and the high degree of organisation which it has attained. It embraces, indeed, a wide range, comprehending Congregationalism all over the world; and the size of the volume is greatly owing to the long addresses, reports, and memorials of departed ministers which it contains. Looking to England alone, the number of their ministers amounts to nearly 2000. Ministers connected with the Board in and about London number 173, besides many others not connected with the Board. Several things have struck us on perusing these records. In the first place, we are gratified by observing the increasing care which our Congregational brethren are manifesting to secure a higher degree of literary and theological culture for the future ministry of their communion; the anxiety they display to prevent those miserable schisms which too often split up their congregations into small fragments, and their determination to raise the salaries of their ministers. In the next place, we have marked with satisfaction a disposition to accommodate their terms of communion to something more nearly approaching those of other non-conforming churches; and, instead of demanding positive marks of conversion, to content themselves with "a credible profession of Christianity." The present volume is ushered in with what they term a "Declaration of Faith," which, so far as it goes, appears to us unexceptionably sound and scriptural. True, care is taken to inform us that "it is not intended this should be put forth with any authority, or as a standard to which assent should be required." Disallowing the utility of creeds and articles of religion as a bond of union, and protesting against subscription to any human formularies as a term of communion, Congregationalists are willing to declare, for general information, what is commonly believed among them, reserving to every one the most perfect liberty of conscience." We do not see the use of all this fencing against creeds and confessions. A declaration of faith seems to us very much the same thing as a confession of faith; and, as this is plainly a joint declaration, indicating the belief of all the members of the Congregational union, we do not see why it may not be regarded as constituting, so far as doctrinal articles are concerned, a bond of union between them. There may have been no formal subscription of these articles, but, should any minister preach tenets subversive of them,-should he openly deny the Holy Trinity, denounce the atonement, and treat the work of the Holy Spirit in conversion as mere fanaticism, we presume he would no longer be retained or recognised as a member of the Union. How this separation may be effected, is a mere matter of form. Our Congregational friends declare that "no church or union of churches has any right or power to interfere with the faith or discipline of any other church, further than to separate from such as in faith or practice depart from the gospel of Christ." The idea of the Congregational Union of England, some 2000 strong, separating themselves from a single erring brother or church, sounds somewhat grotesque; but, practically, it amounts to a rejection of the heretic; and as to "reserving to every one the most perfect liberty of conscience," unless they mean the toleration of all sorts of heresy within the pale of their communion, which they denounce as one of the crying evils of the English establishment, we do not see that it can amount to more than what all Protestant churches concede to every one in this land of freedom. We cannot help regretting, therefore, that our brethren should have thought it necessary to put in so many caveats against supposing that they had adopted something like a general creed or confession of faith. In the last place, we congratulate our brethren on their having attained something like organisation. We are no sticklers for names, a Congregational Union is a very fair definition of what we call a synod or general assembly; the chairman, were it not associated with political and convivial club meetings, might sound as sweet as "moderator" or any other name; and “resolutions" moved and carried, may do the business without assuming the judicial robes of "Acts of Assembly." In virtue of this unity of action, by which Congregationalism is substantially assimilated to Presbyterianism, the Union has become at last a moral force in England. We may point, for instance, to the firm stand which the Union has taken against the overtures of the Broad School party to form along with them a comprehensive national establishment. We observe that Dr Vaughan, in his address, speaks of presbytery as a system of "compulsion," and says, "Your system has in it too much machinery-is too cautious-too distrustful; if I may dare say so, it is top Scotch for us. It may be good for Scotland, but it does seem to us to be wanting in that pliancy, in that loyalty to the right of private judgment, in that power to confide in the force and worth of individuality, which are so characteristic of our English ways." There is a vague generality in this mode of dealing with the subject, which renders it rather difficult to grapple with it, and yet it does seem hopeful that the stern, warlike objections of former Independents are now dwindling down to such shadowy phantoms as "Scotch and English ways We can assure Dr Vaughan that we "dislike that word 'compulsion' in religious matters," fully as much as our Congregational brethren; and, perhaps, our views of what has been called church power and authority might be found not to differ so much from those which they entertain as they may imagine. There is nothing which we condemn more heartily than the assumption, by the servants of Christ, of magisterial airs, and a disposition to play the despot by imposing upon Christian congregations a rule of rigid uniformity; and perhaps, as our Congregational friends have been led by the force of circumstances, we shall not say to borrow, but to adopt, the common counsel and united action of presbytery, it might be well for Presbyterian churches to learn from them that Christian congregations and their ministers are entitled to a certain degree of Christian liberty, quite compatible with their walking and working together in the bond of a brotherly union. The Increase of Faith. W. Blackwood & Sons: Edinburgh and London. 1868. The earnest thoughtfulness and evangelical piety displayed in this little treatise have afforded us no small gratification. The writer, whoever he may be, professes to aim at a practical rather than a scientific exposition of the doctrine; but he is evidently well read in theology, and has studied the question so far at least as to pronounce his opinions with considerable decision. We regret that in some of these opinions we cannot coincide. Indeed, to us he seems throughout to labour under a fallacy or misconception in regard to the whole subject, which tends to mar the practical design of his treatise. We refer to his views on what has been called the assurance of faith, or the question whether assurance is of the essence of faith. On this subject, he has fallen into the misapprehension which so generally prevails, that our first Reformers, and those who have followed them, make saving faith to consist in "the believer being assured that he is himself in a state of grace and salvation." He refers to the authority of Sir William Hamilton, who says, "Assurance, personal assurance, the The Increase of Faith. 437 feeling that God is propitious to me, that my sins are forgiven, was long all confessions of all the churches of the Reformation down to the West- confidence .. by which I rest upon God, assuredly holding that, by God's mercy, and on account of Christ's merits, not only to others but to me also, the remission of sins, eternal righteousness and life are given.' From the emphasizing of these words, ARE GIVEN, it is evident that our author takes them to mean an assurance that these blessings have been actually bestowed, but it is apparent from the expression, "Not only to others but to me also, that the meaning is, that these blessings were freely offered in the gift of the gospel to me as a sinner as well as to all others. In no other sense could the gift of these blessings be considered as the object of faith. If the meaning were that the person was confident that pardon, righteousness, and life, had been actually conferred upon him, his confidence in this case must have arisen from an inward consciousness that he had received them; in other words, it would express the assurance of sense and not of faith. Faith has to do simply with the divine testimony, but as there is nothing in the Word of God assuring any individual that he is pardoned and saved, no such thing can be the proper object of faith. We may believe in the love of God towards us, because that is matter of divine testimony, but if we meant to express our love towards God, we do not say that we believe in that love,—it is matter of personal experience, the result of self-examination, and it may be the fruit of the Spirit witnessing with our spirit. This distinction between the assurance of faith and the assurance of sense, old as it is, and oft repeated, seems to VOL. XVII.-NO. LXIV. Ff |