as Professor in two of our foremost theological institution He is well known as a leading representative of the type theology of which Augustine and Calvin are the great histo exponents. He avows his adherence (Pref., pp. vi. vii.) to as against the more modern modes of thought in theology, claring his conviction that in former ages "there were son men who thought more deeply, and came nearer to the cent of truth upon some subjects, than any modern minds."

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Whatever may be thought of the opinions advocated, it w not be doubted that the author's labors are characterized deep seriousness and intense conviction regarding the then treated. The sense of the importance of the great problems Christian Theology which pervades Dr. Shedd's volumes, titles the spirit and purpose of his treatise to the respect of who dissent from his opinions. The doctrinal position of author makes it especially desirable to consider some of Biblical and philosophical phases of his system. This it be our aim to do, trusting that the selection of points of spe present interest here and there will not be taken as ind ing what we might say of other parts of the work.

The chapter on "Bibliology" whose main topics are Re tion and Inspiration first enlists our attention. Revelation i tinguished as general or unwritten, and special or written. former kind of revelation is fallible because of human de ity and limitations in appropriating it (p. 66). In the ca written revelation freedom from error is secured by inspir Those who are the organs of special revelation are also ins to express and record the revelation infallibly (pp. 70 One might ask why the distinction between unwritten and ten should make all the difference between fallible and i ble revelation. If fallible and depraved men are in both made the organs of divine revelation, how is it that the i tions of the media should in all cases of unwritten reve esult as to render it fallible and in no case so ult in any manner or degree? Might not and perhaps in actual cases, be as infallib act as to write? In these assume almost too little to say that no pr the author's whole theory of the

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amlop that a reutin va male tra Then stoten the terms we out so mende wes be limited to those who yo sa le nastated bet that is weerts, implea, or anuzzista the idea of the abwire infallibility of any, to my toring of all Bettina arbors, would never be imagined by angone who ww not mder the gel of an a priori theory and under much stress for profa” The next is I Cor. ii. 13. ~ Which til we pak, not in the words which man's wisdom teacher. hot with the Hay Ghost teacheth." The connection here most have escaped the author's attention. The chapter is a description of the method and spirit of Paul's preaching at Corinth when he founded the church there, and if his language implied any claim on Paul's part to infallible knowledge of religious truth so as to make it a cogent proof-text for establishing the infallibility of the apostle, it would establish dat infallibility primarily for his preaching and would so far imperil rather than support Dr. Shedd's theory of exclusively infallible written revelation. The reader must judge of the force of the other four "proofs " of infallibility, upon whose use for the definition in question I forbear to comment. They are: II Pet. i. 21, "Holy men of God spake as they were moved by the Holy Ghost"; John v. 39, "Search the Scriptures" which however should read: “Ye search the Scriptures as the context shows and as the R. V. and most modern scholars render; Rom. iii. 2, "Unto them were committed the oracles of God"; Isa. viii. 22, "Look ye to the law and to the testimony."

The proof, and the whole proof of the theory in question is before the reader. There are quotations from theologians and affirmations by the author, but everything of the nature of argument is presented above (vid. p. 73). With the merits of the theory presented we are not here concerned. We do not hesitate to say, however, that the theory as maintained by Dr. Shedd is not deduced from the Scriptures, but is of a purely a priori character and is unsupported by any arguments which approach to the nature of cogent evidence. The theory is implicitly con

tained in the definitions and assumptions with which the discussion starts. There are three presuppositions (vid. pp. 74–77) which yield the theory in advance entirely independent of any question of evidence or fact. They are: (1.) The difficulty of distinguishing and assigning values higher and lower to what Dr. Shedd calls the "primary" and "secondary" elements of Scripture, i. e., of distinguishing between elements of human imperfection and the essential contents of divine truth. No such distinction, in Dr. Shedd's opinion, can be made or applied. "The primary and the secondary, the doctrinal and the historical elements of Scripture, stand or fall together" (p. 75). (2.) It is a priori improbable that God would permit any inaccuracy to cleave to his revelation. (3.) This is the easiest theory to maintain. It is certain that from an a priori standing-point this last consideration is the great attraction of the view taken. But what shall be said of the numberless conflicts with undeniable fact into which the theory brings us? It is easiest to maintain in mere definition and assertion, but not in the face of inductive investigation and historic fact. To make close and difficult discriminations, such as an inductive theory of inspiration is obliged to undertake, may not be a welcome task, but the making of difficult distinctions is not a necessity from which the conscientious student and investigator should think himself absolved. His method will have the great disadvantage of being difficult, and will, of course, be liable to error, but it has the advantage of helping on religious thought toward a theory which shall square with the phenomena of the Bible as determined by patient and prolonged historic research and criticism, as opposed to that purely rationalistic procedure which grounds its views of the Bible on the necessities of a speculative system of theology. It has the further advantage of commending itself to the scientific spirit of our age, of fostering respect for theological methods, and of commending the Bible, as it is, to those minds which, though not averse to evangelical religion, are weary of those claims of formal infallibility in record, chronology, and geography which all study of the Bible dis

proves.

A single additional example of the discussion of this subject should be adduced before we pass to another point. The aut

Great difficulties beset the preparation of a really useful volume of this kind. There are so many problems connected with the subjects treated that to omit them and try to state only what is certain often reduces the author's affirmations to a few meagre generalities. The shortest section is that noted as § 5, under the article on Canticles. It reads: "Difficulties-many and unsolvable."

Within the limits which the author set for himself he has certainly provided the student who seeks a general familiarity with Old Testament literature with much useful information and still further, has pointed out to him the sources from which he may obtain an immense amount of discussion and argument, if not always, information.

GEORGE B. STEVENS.

DR. BRADFORD'S SPIRIT AND LIFE.*-The best modern preaching deals with spiritual wants and vital truths. Judged by this test the sermons before us are worthy to be classed among the best sermons of the day. The author is already well known to the churches, and is respected and beloved for the catholicity of his spirit, for his Christian benevolence and enterprise, and for the sincerity, earnestness, and manliness of his preaching. The volume before us discloses the heart of a Christian pastor and lets us into the secret of the hold he has upon his people and the influence he exerts beyond the borders of his parish. The sermons are fresh, concrete, earnest, practical. They are constructed according to no conventional standard, but utter themselves naturally and freely and simply. The author had something which was important to himself, and which he regarded as important to say, and he has said it with a tone of reality and a straightforwardness which are very attractive. The sermons are not elaborate, but suggestive. They deal not with arguments but with experience. They are not and do not profess to be profound, but they are helpful. Their range is not great but their insight is good. In rhetorical quality they are sometimes homely but they are vigorous and here and there are passages of genuine eloquence.

L. O. BRASTOW.

* Spirit and Life. Thoughts for to-day. By AMORY H. BRADFORD, D.D., First Congregational Church, Montclair, N. J. New York: Fords, Howard & Hulbert. 1888.