BOOKS: CRITIQUES AND NOTICES.

LOWELL'S "TOTAL EFFECT."

CRITICS write of books according to their knowledge of the authors, or of the subject-matter of their contents, or of the swing of particular chapters, or their individual notions of literature. Mr. Lowell says, "I believe we should judge a book rather by its total effect than by the adequacy of special parts." This may not strike our readers as a comprehensive rule, but, as the "total effect" of a book must include its moral tendency, its aesthetical value, and its intellectual substance, they will not greatly err if they should determine the worth of a book by this standard of judgment. It is not enough to reach a conclusion "by the adequacy of special parts." The following books will stand the test of "total effect:" The Progress of Doctrine in the New Testament, by T. H. Bernard; Natural Theology, by G. G. Stokes; Ezra and Nehemiah, by George Rawlinson; Studies in Chaucer, by T. R. Lounsbury; and Pharaohs, Fellahs, and Explorers, by Amelia B. Edwards.

RELIGION, THEOLOGY, AND BIBLICAL LITERATURE.

An Introduction to the Literature of the Old Testament. By S. R. DRIVER, D.D., Regius Professor of Hebrew and Canon of Christ Church, Oxford. 8vo, pp. 520. New York: Charles Scribner's Sons. Price, cloth, $2.50.

Dr. Driver is one of the few eminent English scholars who, gradually breaking away from the so-called traditional views of Old Testament literature, have finally accepted, though at times in a restrained or cautious way, the more affirmative conclusions of destructive criticism. He is, at the same time, an example of a conscientious student and a warning to any who may be influenced by the career of another of the evil effect of coquetry with pernicious opinion; for in this work he reviews and sustains, by the ingenuity of argument and as a result of alleged original research, nearly every position repudiated by the conservative party of the Christian Church. Having gone so far it is absurd to regard him as a mild progressive, or to view his work in any other light than as supplementary to the bolder antagonisms of the school which has more distinctly separated itself from the evangelical body of Christians. In harmony with others, Dr. Driver properly distinguishes between the fact and form of revelation, confining his investigation to the latter; but while he reaches one set of conclusions it is significant that other scholars reach, by methods as scientific as those he adopts, another and exactly opposite set of conclusions. Wherefore it is not so evident that this "Introduction" is to be accepted without reservation or verification. It is on trial; or rather, its positions are in the tentative stage, and he is hasty who adopts them on first reading, or even inclines to them without considerable previous personal research and weighing of all the evidence in the premises. It is

to be observed, moreover, that while the author for the most part writes with assurance, he confesses that he does not employ the inductive method, which is not impracticable, but too often assumes that which he prefers to be true, and depends more upon "degrees of probability" than upon rational and logical processes, giving in the end "approximate results" rather than distinct certainties. We must be excused if we say that this amuses us. The higher critics maintain that biblical criticism is a science, and yet one of their number abjures induction and shouts "probabilities." "Criticism," at the present stage, is only a conjecture-one of many theories that have been applied to the Scriptures-and is without fixture among the sciences. Dr. Driver is honest, and, considered as the development of a theory, his book is interesting and valuable. We also add that he depends entirely too much upon the style of the biblical writers, or what he calls "types of style" in the Old Testament, for arguments in favor of new and unknown authorships of the books and for general inferences. Writers on style are nearly unanimous in the opinion that it alone cannot determine authorship. Beyond this general characterization of the work we need not go, referring the reader to the detailed discussions concerning each book, and reminding him that the important arguments in each case have been completely answered by scholars as noted as the learned author of Oxford. It is enough to say that Dr. Driver upholds the theory of a hexateuch; that he regards the priests' code as of later date than the Mosaic period; that he rejects the Mosaic origin of Deuteronomy; that he dismembers Isaiah; that he deprives Solomon of the renown of authorship; that he assigns Daniel to a later time than the prophets of that name; and that he ignores to a great extent the results of consecrated scholars, showing great familiarity with Wellhausen, Kuenen, Socin, Kautzsch, Dillmann, and the strayists of the continent. For this condition of things we are not responsible; we could wish it were otherwise. However, we may conclude with the statement that as a résumé of the work of the higher critics on the Old Testament we know of no volume more accurate and trustworthy than that of Dr. Driver's, and recommend it because it accomplishes its purpose.

The Progress of Doctrine in the New Testament. Eight Lectures Delivered Before the University of Oxford on the Bampton Foundation, by THOMAS DEHANY BERNARD, M.A., of Exeter College, and Rector of Walcot. 12mo, pp. 258. New York: American Tract Society. Price, cloth, $1.

Of several works written on this subject none with which we are acquainted exceeds in scope of treatment, right use of material, and development of the doctrinal unity of the New Testament the volume before us. Considering the plan of the author, which embraced a minute study of the gospels and epistles, and a sifting of the whole for specific teaching, the brevity of his work is as remarkable as its coherency and strength. After comparing plans of investigation, some of which he concedes to be essentially important, he decided to waive the consideration of the proofs of the fact of a progressive system of doctrine in revelation, and devoted

himself to the development of such a system as it should appear to his understanding. For this purpose he finds the present order of arrangement of the New Testament books entirely adequate; he regards it as essentially the natural order, and proceeds to trace the growth of divine teaching from its simple gospel form to the epistolary amplifications, ending with apocalyptic consummations. In these various steps he holds himself to certain primary principles, applying them to what he calls the "progressive scheme " of the New Testament. In the gospels the scheme is manifest, but does not bear the character of finality. In the Acts it takes a new phase, in that it furnishes an exhibition of the working power of the scheme, with a difference in the method of interpretation of teaching. The marked defect of this stage of development is, that it merely adapts the truth to non-Christian minds, or exhibits gospel power to the eye of the world. The epistles, speaking to the Church itself, are a necessity, and contain that inner development of the divine mysteries so essential to complete Christian character. While the gospels commence with Christ the epistles conclude with his teachings in their fullness under the guiding influence of the Holy Spirit; and, together with the light of John's vision on Patmos, constitute an historical unfolding of fundamental doctrines that heresy should not distort nor infidelity deprive of influence in the moral culture of the race. The author is explicit in belief, clear in apprehension, and concise in expression, and writes as one who has found the truth as it is in Jesus.

Problems of Christianity and Skepticism. Lessons from Twenty Years' Experience in the Field of Christian Evidence. By the Rev. ALEXANDER J. HARRISON, B.D., Vicar of Lightcliffe. 12mo, pp. 340. New York: Longmans, Green & Co. Price, cloth, $2.25.

In some respects the "problems" of this book are those with which Christian thinkers are familiar, but on the whole the presentation is varied and grasping, and the discussions are abreast of the times. There is none of the old clerical atmosphere around the author, and none of that selfconfident, overbelieving spirit which has too often dominated in the interpretation of the canons of Christianity and in the attempted, refutations of error. He recognizes the breach between faith and unfaith, and is aware of the difficulties to be overcome in healing the differences, and uniting mankind in a common respect for what, to the Church, is a divine religion. Governed by a charitable temper himself, he assumes that the tone of Christians and skeptics has materially changed in the last twenty years; Christians having become more conciliatory in spirit and expression and skeptics more reverential in their avowal of opinion. Especially in the attitude of the parties is an advance most manifest, for Christian scholars are devoting themselves to an intellectual defense of the character and claims of Christianity, while skeptics are narrowing their criticisms and oppositions to the various forms of agnosticism, being supported, as they insist, by the influence of science and philosophy. The conflict, therefore, is no longer one of authority, but of scientific and philosophic,

or intellectual, strength. The author is also far-seeing enough to recognize that a refutation of skeptical objections, to which he devotes considerable space, by no means implies a vindication of Christianity, which for its integrity and stability must rest upon internal evidence and the proofs that the supernatural is able to make for itself. Hence, though concessions are now made that were impossible in the past, and though many nonessential points are held in abeyance, the Christian student reaches a line beyond which it would be fatal to go. His stopping-point is an "irreducible Christianity;" a religion of theistic and Messianic elements which, in the presence of scientific assault, is unyielding, and which proposes to subdue all things to itself. Without giving a synopsis of the book, which is elaborate on the main issues, we have indicated the controlling spirit of the author, who, by his rational treatment of specific moral difficulties, enables the Christian worker, if possessed of the same spirit, to pursue the Master's business with calmness, hopefulness, and much as

surance.

Biblical Theology of the New Testament. By REVERE FRANKLIN WEIDNER, Author of An Introduction to Dogmatic Theology, New Testament Greek Method, Christian Ethics, etc. Vol. II. 12mo, pp. 351. New York: Fleming H. Revell Company. Upon the particular themes of this volume-Paulinism and Johannean theology-the author has expended a vast amount of labor, producing an exposition rich in its evangelical tone, scholarly in its wide grasp of the unfolding problems of the apostles, and helpful in the representation of the spiritual elements of the Christian system. So comprehensive is the work that it may stand alone, though the first volume will prepare the student for a more immediate appreciation of the rarer worth of the second volume. In these pages Paul himself appears in full height as an authorized teacher, but gradually his teachings gain the attention, and merge into the common inheritance of divine truths. Quite early the author considers the Pauline eschatology, dwelling upon its salient teachings all too briefly and unsatisfactorily; but in the general treatment of the doctrinal system of the four great epistles he is spacious and magnanimous, albeit a partaker of the forensic spirit that animated Paul as a controversialist, and that gave form to these epistles. In the writings of Luke and in the Epistle to the Hebrews he also traces the Pauline spirit, but draws no unfavorable inferences on either side. By "Paulinism" in the New Testament he does not mean a new religion or a new phase of Christianity, but a development of its first principles in polemic and literary form, advancing it beyond the concrete appearances of history and adapting it to use in all ages. In like manner the teachings of John, in their larger aspect as doctrine and in their apocalyptic revelation of the last things, pass under the closest scrutiny, resulting in a confirmation of the Pauline sense of Christianity. Paul and John, dissimilar in personal endowments and characteristics, agree in their conceptions, so far as they relate to the same teachings, of what Jesus meant in the revelations of his purposes and of the nature and sequel of redemption. Occasionally,

but not frequently enough to disturb the judgment, the author writes from a view-point different from ours; but, on the whole, he has aimed to represent the critical developments of Christianity as given in the New Testament from an impartial understanding, and he, therefore, may be safely followed in his conceptions and deductions.

Natural Theology. The Gifford Lectures Delivered Before the University of Edinburgh in 1891. By Prof. Sir G. G. STOKES, Bart., M. P. 12mo, pp. 273. London: Adam and Charles Black. Price, cloth, $1.50.

Natural theology has its uses, but that it is insufficient as a moral interpreter must be admitted by those who have employed it in the search for moral truth. Professor Stokes, the distinguished lecturer, confined in his studies and observations to the view-points of the founder of the lectureship which permitted him to speak, makes the most of natural or scientific phenomena in the interest of Christian belief; but he indirectly confesses the need of a more powerful instrument for his investigation. Grappling with the theistic doctrine, he finds in the law of causality an indication of a world-designer who operates according to intelligence and will. Evolution, as a scientific theory, has its difficulties, but within limits it is useful and a help. He does not make it clear, however, by any natural theory, that God is a personal ruler, but establishes it on a conjecture. Nor are the natural explanations of evil, pain, mortality, and immortality, though grounded in self-evident data, more satisfactory than the natural defense of the theistic notion; while his reflections on the ethical idea evidence man's inability, without divine enlightenment, to distinguish between right and wrong. The book is in the right direction. It shows the value and the inherent weakness of natural theology; it shows the need of a divine revelation. It is written in a most fascinating style, and with the sobriety and dignity of a conscientious inquirer. The author felt in its preparation that he was performing a task which, fruitful in its suggestions, would fall short of demonstration of the matters at issue. In this spirit he commenced, and was under its influence until he concluded. The result is a book that is helpful in defining the inadequacy and limitations of a species of theology that needs the touch of revelation to open its door-ways toward the truth.

Ezra and Nehemiah. Their Lives and Times. By GEORGE RAWLINSON, M.A., F.R.G.S. 12mo, pp. 182. New York: Anson D. F. Randolph & Co. Price, cloth, $1.

Of recent writers on Old Testament books and their authors none is more entertaining and instructive than Professor Rawlinson. Patient in research, far-seeking in purpose, and candid in inference, he is also trustworthy, and a very satisfactory guide in those departments of study not accessible to the general reader. Influenced by the Christian faith, he never permits negative criticism to disturb his views, though he acquaints himself with its processes and results, and is independent enough to revise traditional beliefs when the facts are against them. The latest volume from his pen exhibits quite fully the more prominent characteristics of the