sacred writers. In this department, Schleusner's "Lexicon-GræcoLatinum in Novum Testamentum," long held almost undivided sway. This valuable work is by no means yet out of date. To the theological student it will afford valuable aid. In 1825, Professor Robinson of Andover, published a translation of Wahl's "Clavis Novi Testamenti Philologica," and about ten years afterwards, he published a "Greek and English Lexicon of the New Testament," which was soon afterwards re-issued from the Edinburgh press under able editorial superintendence. Robinson's Lexicon has had probably the largest share of popularity among Biblical students in this country. Old Parkhurst's" Greek and English Lexicon to the New Testament,” was edited and greatly improved by Rose and Dr Major of King's College, London, a few years ago, and again sent forth to do its work. Dawson's "Lexicon Novi Testamenti," translated and enlarged by Dr Taylor of Trinity College, Dublin, has also been republished. The labours of Trench and Webster in expounding the synonyms of the Greek New Testament, have also done very much towards enabling the student more fully to appreciate the exact meaning of the sacred records. From the Leipzig press there has been just issued a new edition of Wilke's" Clavis Novi Testamenti Philologica," originally published at Dresden in 1841, under the title, "Lexicon Græco-Latinum in Libros Novi Testamenti auctore Carolo Ludov. Wilibaldo Grimm, Theol. et Phil. Dort. illiusque apud Jenenses Professore." Grimm says of the work, that "ita castigavit et emendavit ut novum opus haberi possit." This Lexicon embodies in it a critical, exegetical, and biblical investigation into the text of the New Testament. But Cremer's work, the title of which we have given above, appears to us to be worthy of special commendation. The author was a student under the venerable Dr Tholuck of Halle, who has devoted his best powers to New Testament exegesis. He recognises and gives due weight to the influence of the Christian element in moulding the Greek language, the "Sprachbildende Kraft des Christenthums," as Schleirmacher called it. The sublime doctrines of the gospel could not possibly be unfolded to man without the use of new words, or the imparting to words already in use a meaning, or a shade of meaning, they did not before express. The Septuagint translation of the Old Testament had already prepared in some degree the way for the use of the Greek language in the revelation of the Christian system; it had become "a viaduct between the two covenants." Yet the doctrines the apostles had to expound and present to men in written documents, were of such a nature, that, with all its previous preparation, the language had new meanings or deeper meanings infused into its words, and where necessary, new words were coined for the better expression of the truth. The Greek language, thus enriched and modified, becomes a special study, which requires for its successful prosecution not only an intimate acquaintance with its philological history and structure, but also as intimate an acquaintance with and reverence for the doctrines of the gospel. In this spirit Cremer has devoted, amid the labours of his village pastorate in Westphalia, nine years to the preparation of this valuable contribution to the study of the Greek New Testament.

German Literature.

639

Predigten aus der Gegenwart. Von Dr Carl Schwarz, Oberhofprediger und Oberconsistorialrath zu Gotha. Vierte Sammlung. Leipzig: Brockhaus. 1868. London: Williams & Norgate.

Dr Schwarz has already published three volumes of sermons similar to that now before us. They have passed through several editions, and have gained unwonted popularity in Germany. The author's style is extremely eloquent and lucid. It reminds one more of the best of our modern English writers, than of the heavy and frequently involved style of most German authors. The volume contains twentyeight sermons, most of which were preached on special occasions. Passages might be quoted of extreme beauty and simplicity. In point of doctrine there is a decided failure in the presentation of the substitutionary character of Christ's death, and of other distinctive doctrines of the gospel. There is also an undue prominence given to that view which contemplates Christianity as a life rather than as a doctrine. While both statements are true and important, that Christianity is a life and that it is a doctrine, Schwarz presents only the latter, and thus gives a one-sided view of the subject. It cannot be denied, however, that that one side is very eloquently and impressively stated. There is in respect both of style and matter a close resemblance between Schwarz's sermons and those of the late Robertson of Brighton. Whatever their beauty in composition, and the importance of many of the views of truth they present, the gospel of salvation by the atoning death of Christ is really not in them. Schwarz is the author of a work entitled, "Zur Geschichte der neusten Theologie" (The History of the most recent forms of Theology), a third edition of which was published in 1864, of considerable pretensions, but vitiated by the rash. dogmatism of the author, and by a strong leaning toward Rationalism.

Die Idee des Menschen, Zweiter Beitrag zur Biblischen Theologie hauptsächlich der Synoptischen Reden Jesu. Von CARL WITTICHEN, Evangel. Pfarrer in Malmedy. Göttingen 1868. London and Edinburgh: Williams and Norgate.

This book is designed by its author to be a sequel to one published by him in 1865, entitled, "Die Idee Gottes als des Vaters" (the Idea of God as the Father). It is intended to be followed by a third volume," Ueber die Idee des Reiches Gottes" (on the Idea of the Kingdom of God), which will complete his plan.

This is a work on Biblical Anthropology. Beginning with the history of the creation of man in the book of Genesis, the author presents the different aspects of human nature as they come to view in the successive portions of the divine revelation, particularly in the discourses of Jesus. In his preface he says, "We have here for the first time, as far as our knowledge goes, attempted to set forth the characteristics of the religious anthropology of Jesus, in organic connection with the development of the idea of man within the preChristian Hebraism, and also with its wider unfolding in the epistles of the apostles, in an exclusively inductive and genetic method.

We

hope thus, not only to serve the cause of biblical theology and the history of religion, but also to supply a contribution toward the answering of questions regarding the historical origin of Christianity, and the character of the reforms of the religious life of man effected by Jesus, as well as regarding the peculiar nature of his religious consciousness, and at the same time for the solution of questions in systematic theology. The representations of the life and doctrine of Jesus hitherto given forth, appear to us in this respect not to accomplish what they ought to have accomplished, inasmuch as, instead of affording a view of the inner process of the transformation of Hebraism into Christianity, they content themselves with simply exhibiting the facts, and viewing the religious conceptions of Jesus more according to their objective form than according to their subjective germination, and the general principles by which they are governed. We are also of the conviction, that only by the help of investigations of this kind will any fundamental reform, in the radical conception of systematic theology, be effected."

Starting with such principles, and with such an object in view, Wittichen has brought out many very important views of truth, and especially of the relation of Christianity to Judaism; but in his pages we see Jesus too much as the representative of the development of the spiritual and religious ideas whose roots are found in the Old Testament. The book is ingenious, and worthy of being read, as opening up new fields of investigation on matters of deep and permanent interest. The reader will, however, find a vagueness in the speculations indulged in, which renders the book altogether unsatisfactory.

Gedanken und Anlagen zu Predigten, u.s.w. Von A. F. C. WALLROTH, Geheimer Kirchenrath, Grossh. Oldbg. Hofprediger. Oldenburg, 1868. London and Edinburgh: Williams and Norgate.

This is a volume of what might be called "Sketches and Skeletons of Sermons," delivered at different times and places since 1831, by Wallroth, the court preacher in the Grand Duchy of Oldenburg. It contains 906 such sketches. They are all of a practical character, and appear to be very suggestive. Some of them are very brief, consisting of only a few lines, while others are more elaborate, and fill several pages. The author designs his book to be of use to preachers. It is an old proverb, "Many men, many minds," and it cannot but be of essential service to preachers to consult the thoughts of "many minds," and place themselves in different points of view in contemplating texts of Scripture. To those who wish to see how German Lutherans handle texts, we recommend this volume of Wallroth's sketches.

Vom Menschensohn und vom Logos. Ein Beitrag zur Biblischen Christologie von Dr L. T. SCHULZE, Madgeburg. Gotha, Perthes 1867. London and Edinburgh: Williams and Norgate.

Professor Schulze merits respectful recognition for this valuable

Die Busz-disciplin der Kirche.

641

contribution to the study of biblical christology. He brings to the execution of his task eminent critical abilities, profound scholarship, and reverence for the truth. His work consists of two parts. In the first part he investigates the expression, το υίος του ανθρώπου, so frequently used by our Lord regarding himself. He presents a very extensive review of the literature of the subject, and, after examining the passages of Scripture where the expression occurs, tracing it from the words of Daniel vii. 13, he arrives at the conclusion that, while it teaches that Christ was truly man, it also comprehends in it the higher idea, that he was "God manifest in the flesh." The second part of the book treats, in a like thorough and scholarly manner, of the doctrine of the "Logos." He finds the germs of the Johannine Theologumenon of the Logos in the Old Testament. He regards the Logos as divine, and argues against the views of Beyschlag, that the word denotes a distinct person, and not a mere abstraction, or property, or impersonal principle. Although the author has not added anything absolutely new to the discussion of the subject, yet the careful, scientific manner in which he has investigated the recent literature of christology renders his work very valuable.

It remains only to notice that it is dedicated to the Theological Faculty of Halle, on the occasion of the fiftieth anniversary of the union of the Halle and Wittenberg Universities. The University of Wittenberg was transferred to Halle in 1817, and is now only a theological seminary for students who have finished their university curriculum.

Die Busz-disciplin der Kirche. Von den Apostelzeiten bis zum siebenten Jahrhundert. Von F. FRANK, Curatgeistlicher zu Löhreith in der Diözese Würzburg. Mainz, 1867. London and Edinburgh: Williams and Norgate.

This book is introduced with a Preface by Dr Hergenröther, Professor at the Roman Catholic University of Würzburg. The subject of repentance and forgiveness is here treated from an entirely popish point of view. The writer's object is to exhibit the historical development of the doctrine, from the time of the apostles to the seventh century. He enters into a detailed exhibition of the whole subject of the discipline of the ancient church in regard to penitents; of the "power of the keys"; of absolution; of confession; of the sacrament of penance, &c. Throughout the whole book one cannot fail to see very obviously the prevalence of the opus operatum as a fundamental principle with the author. The credit of laborious research, and of intimate acquaintance with the whole matter of which he writes, from his own point of view, cannot be denied to the curate at Löhreith, in the diocese of Würzburg.

VOL. XVII.-NO. LXV.

Tt

XII.-FRENCH LITERATURE.

La Morale et la Loi de l' Histoire. Par A. GRATRY, Prêtre de l' Oratoire, Membre de l'Académie Francaise. 2 vols. Paris: Char. Douniol, Lib. rue Tournon. 1368.

This new work by the well-known priest of the Oratoire, l'Abbé Gratry, is in harmony with present circumstances, its author having just been received a member of the Academy. His speech, on the occasion of his reception, was very differently judged in the salons from what it was in the vestries. The liberals have raised an outcry, that he distorted history, that he neither understood "Voltaire's laugh" (and where, say they, should we be to-day without Voltaire ?), nor the free thinkers whom he designates libertines. Libertines! exclaimed they, where were they in Voltaire's time? . . . We answer, and the infamous Cardinal Dubois, to whom the pious "Massillon had the weakness to act as godfather, and allow himself to become the means of his promotion to the archepiscopal see of Fénélon, an ordination, so to speak, illusory in putting himself forward as a guarantee for the purity of his morals.” *

The clerical party, on the other hand, are loud in their praises of the man who spoke of Louis XVI. as the "most elevated mind, the greatest citizen" of his day, and the man "who gave liberty to his country." M. Vitet, who was appointed to answer Father Gratry, did not reply to any of these assertions. He appealed to the work which has just appeared, and which contains the full opinion of the new member of the academy in regard to morals and history.

As Protestants, let us beware of being drawn to one side or the other. According to Father Gratry's just comparison, let us beware of being thrown, like the poor lunatic child, sometimes into the fire and sometimes into the water, and with this caution let us open La Morale, &c.

We may as well begin with a few words upon the person and the work of our author.

Auguste Joseph Alphonse Gratry was born at Lille in 1805. He devoted himself to the study of mathematical science, and entered the Polytechnic School at the age of twenty. In 1841 he became director

of the college Stanislas, and afterwards chaplain of the upper normal school. The opinions of the principal of the school, M. Vacherot, as stated in his third volume of the History of the Alexandrian School, gave rise to a discussion, which ended in the chaplain laying down his functions. The following year the Abbé Gratry definitively ceased all connection with the normal school, in order to devote himself, along with the Abbé Petitot, to the re-establishment of the order of Oratoriens of "the immaculate conception."

The Abbé Gratry has now published almost an entire course of moral philosophy; the different parts which have hitherto appeared

*Revue des Cours littéraires, 4th April 1868.