constructing a perfect text has been conscientiously done; each book has its own introduction; the notes are full and clear, and sometimes, what is evidently the result of the work of months, is embodied in a line or two. Special attention has been given to the additions to the Books of Job, Proverbs, Lamentations, and Daniel. The marginal references must prove of incalculable value to students; and, on the whole, we must regard the work as one of the most laborious and scholarly additions recently made to our theological literature, worthy in every respect to be put on the shelf beside Dr. Westcott's history of the Canon, as a supplement, if not as a companion to it.

The Common Tradition of the Synoptic Gospels in the Text of the Revised Version. By EDWIN A. ABBOTT, D. D., and W. G. RUSHBROOKE, M. A. Macmillan and Co.

Various hypotheses have been made to account for the correspondences and discrepancies of the Synoptic Gospels. The theories of Eichhorn, Herbert Marsh, and others, have been variations of the notion that the Evangelists copied from each other, and possessing some sources of information peculiar to himself. The critics have differed so entirely in their speculations, that whereas some have regarded Mark's Gospel as the earliest of the three, as the original from which Matthew and Luke diverged, appropriating severally what suited their purpose, others have as confidently maintained that Mark's narrative is an abridgment of those of Matthew and Luke. Various speculations have been hazarded as to the original material from which all the Evangelists have drawn. Gieseler, Davidson, Norton, and Alford have advocated the mutual independence of the sacred writers, but their several dependence on an oral gospel which is the common element of the three. J. Smith, of Jordan Hill, produced an elaborate work in 1853 to rehabilitate the originality of Mark's narrative, which he treated as a record of the autoptic testimony of Simon Peter, and to show that every one of the deviations in Luke or Matthew's Gospels from the corresponding statements of Mark, can be readily explained on this simple hypothesis. Now, the learned writers of the present volume have endeavoured, by the aid of pictorial and varied type and columnar arrangement, to bring to light the common element of the synoptic tradition, and to make it appear that by far the largest part of Mark's Gospel is a slight expansion of it, often leaving it with enigmatic consciseness, that Matthew and Luke have differently explained the original form of that document, that sometimes both are needed to bring into full belief what was really, though implicitly, contained in the original (oral or) documentary narrative.

Dr. Abbott and Mr. Rushbrooke have presented in the volume before us much of the evidence for the existence of the first form of the gospel story. It goes without saying that whatever sanguine students of these literary puzzles may think, the problem is by no means solved, and the profoundly different views entertained as to the relative value of the

Gospel of Mark show how far critical scholars are from having touched the solid granite below the super-imposed treatment of it. Our authors do not here discuss the immense question of those portions which are entirely peculiar to both Matthew and Luke.

The introduction to the volume contains a defence of the action of the revisers of the New Testament version, in treating the closing portion of Mark's Gospel as a venerable appendix rather than an integral portion of the Gospel. An attempt is also made to explain the theory upon which Westcott and Hort have reconstructed their text.

A Manual of Congregational Principles. By R. W. DALE, LL.D. Hodder and Stoughton.

A concise and comprehensive manual on the Church Polity of Congregationalism has been a desideratum, and it could not have been entrusted to hands more competent than those of Dr. Dale. Of the three great ecclesiastical systems of Church constitution and order, Congregationalism has been rapidly receiving the vindication of both Christian history and religious philosophy. Some of the most striking vindications of it have proceeded from Episcopalians like Archbishop Whateley, Dr. Jacob, Bishop Lightfoot, and Mr. Hatch, who have reduced the Episcopalian contention to a plea for development and expediency. From the contention of the Puritans and Hooker, the positions both of claim and of defence have passed through various places which it would be interesting to trace. Dr. Dale presents the conclusions which Congregationalists generally now maintain. He does not take the untenable ground of Divine right, but conducts his argument on the ground of Christian philosophy and practical expediency. He makes ample use of New Testament testimony, but not SO much as establishing a Divine right as of establishing great principles of Christian life, individual and social, which Congregationalism, above all other Church systems, embodies. Of course he maintains that the indications of primitive precedent are with Congregationalism, as has been conceded by Episcopalian writers such as we have referred to; but he justly contends that even apostolic precedents are no sufficient obligation of mere forms of organization; these are necessarily matters of mere expediency. The strength of his positions lies in his exposition of principles, and their relation to the fundamental rights and the highest religious developments of the Christian life. One characteristic of this admirable manual, therefore, is its intense and pervading religiousness, and the closeness of its adherence to spiritual aspects and developments.

In a notice like this, the discussion of individual points is of course impossible. It is a handbook rather than a polemic, and necessarily touches essential principles in a summary way, with just sufficient reference to scriptural and religious proof. As illustrations of the skilful way in which important points are touched, we may take Dr. Dale's allusion to ritual-the use of organs, for instance-in which he disposes of the

objection that there is no New Testament proof, by simply remarking that the primitive Church had not a complete New Testament; so, he obviously remarks, that the essential constituents of a Christian Church are Christian life and Christian theology. Equally conclusive is his adduction of evidence that even the apostles-as, for example, in Corinthexercised no legislative or judicial power in the Primitive Churches. The Church of Corinth was almost certainly for four or five years without either bishop' or 'elders.' In addition to an exposition of Church principles and to a vindication of Congregational Church officers, Dr. Dale devotes a section of the work, about the propriety of which we are doubtful, to the Christian sacraments. We are unable, however, to accept his conception of baptism, which he construes thus-In baptism Christ claims us not only as His subjects, but as those whom he has redeemed.' In baptism Christ gives us the assurance that He loves us with an infinite love, and will do his part towards saving us from sin, and bringing us to eternal glory.' This seems to us to reverse the fundamental idea of baptism, which is rather a declaration of discipleship on our part, and is our acceptance of our Christ as a Master in response to His appeal. Every appeal of Christ is, of course, a declaration of His infinite love, but surely there is a radical difference between Christ's appeal and our response to it. Dr. Dale's mystical conception of baptism seems to us full of peril, and to open the door to the sacramentarianism to which the history of Congregationalism and the spiritual teaching of Christianity are fundamentally opposed. It changes the historic significance and the fundamental idea of baptism. Other sections treat of Church membership, the relations of Churches to confessions and creeds, and to Church relations to the State. It must suffice to say that the work is admirably complete, and that its expositions are characterized by an unfailing spirit of Christian catholicity and courtesy. Our young people have been sadly left to themselves in the formation of ecclesiastical ideas. It has hitherto been difficult to answer inquiries for a guide to our Church order. Dr. Dale's manual should be in every household.

Vico. By ROBERT FLINT, D.D., LL.D., Professor in the University of Edinburgh, Corresponding Member of the Institute of France. Blackwood and Sons.

This new addition to the valuable series of Philosophical Classics for English Readers' deserves special record. Vico-one of the most original, and at the same time one of the most one-sided of European thinkers-has undoubtedly been a formative force in philosophical thought; and if he is less known in England than he deserves to be, that is due more to our lack of elasticity, our insular ways and habits, than to the lack of points of interest in his writings. In France, Vico has long been studied, and his high place is uniformly recognized. Strictly taken, his historical significance lies in his attempt to discredit the dogmatism of Descartes and its basis, and to inaugurate a philosophy of reality and of nature more on

the lines of Bacon. Truth must be convertible with fact, and that is only a true criterion which makes this evident. With Vico what we know is all that is true for us, and he proceeds by a process of the most ingenious logic to make this apply universally. Professor Flint has presented the pith of Vico's writings with great clearness and tact, though not omitting to note the defects in his thoughts and the lacunæ in his system. He has indeed done his work in such a masterly manner, that Vico can no longer be said to be practically unknown in England. He has found a careful and competent interpreter, if also a critical one. As he proceeds Professor Flint very deftly throws in his qualifications and criticisms. He dwells on the dislike to mathematics which the great Italian thinker showed, and shows how it left marks upon his philosophy as well as how the latter was coloured by medieval metaphysics, much though Vico had done to relieve himself from their influence. In his various aspects as a poet, as a writer on law, and as a teacher, the Neapolitan professor is thoughtfully considered, and his influence carefully estimated. Professor Flint is right in arguing that the root of Vico's philosophy lay in his character to a much greater extent than is the case with metaphysicians generally. This gives importance to this short biographical sketch, which has been done not only with full knowledge, but with tact, sympathy, and the delicate insight that spring from it. If the subject is hardly such as is likely to render this one of the most popular of the series, we can truly say that it deserves popularity.

The Atomic Theory of Lucretius contrasted with Modern Doctrines of Atoms and Evolution. By JOHN MASSON, M. A. George Bell and Sons.

The most fierce and fiery discussions on theological matters resolve themselves into disputes about words is a commonplace; but such a work as this anew proves that the same to a very great extent applies in philosophy. Men differ as they do, largely because they use terms differently, and refuse to look patiently from each other's point of view. Mr. F. Harrison warmly insists, for example, that there is no need for Comtists to spell humanity with a big H, however enthusiastic they may be; while his opponents triumphantly insist that to be consistent they must do so; and Sir James Stephen refuses to regard this assertion as aught but nonsense. One cannot regard the writings of Lucretius, or the theory of atoms which he propounded, without being at once pulled up in front of the question, What is matter? and the somewhat warm replies of modern philosophers do not tend to make matters easier. Yet here lies the whole gist of the subject. Mr. Masson is not ambitious enough to aim at an exhaustive definition on his own account, but he points out with no little discrimination the defects in the definitions of Professors Huxley and Tyndall, and other writers of our day, as well as in the conclusions of thinkers like Mr. Picton; and he deserves all praise for the careful and thoughtful style in which he has analyzed the doctrines of the Epicurean

philosophy, and more especially-as he was in duty bound to do-the doctrines of Lucretius. He shows in the clearest manner that Lucretius -pace Mr. Robert Buchanan and those who lead or follow him-was no cut and dry materialist, but something so different that he may well be regarded as the teacher of ideas in effect identical with those which are in our own day revolutionizing science and philosophy. Lucretius held, in reality, something in common with the mind-stuff' of Professor Clifford, for if he persists in regarding matter as dead, his theory of atoms includes soul-atoms, in some of which volition is vested; and in these are logically found the bases for free-will, which no mere materialist could assert. Will, with Lucretius, is held so to act on matter that Mr. Masson ingenuously writes: Lucretius' conception of Declination as a movement so exceedingly slight, the tiny soul-atom swerving from the straight line "not more than the least possible" degree at the impulse of its own Freewill-does not this come pretty near to Herschel's "no greater force than is required to remove a single material molecule from its place through a space inconceivably minute" (p. 117)? This, which seems formally mechanical, is in reality moral. Of course Mr. Masson dwells, as he could not help doing, on the grand lacuna in the philosophy of Lucretius-his total failure to account for consciousness. Lucretius admitted no more than 'sensation, which he holds is felt in the body as a whole, and not in any part separately, and yet he insisted on the sense of free-will. But Mr. Masson has made it clear that Lucretius, if he did not clearly formulate all his conceptions, perceived the necessity of founding on personal experience; and if he did not see his way to accept the immortality of the soul, this was a defect, for the principle of free-will logically implied it. One of the happiest summaries of the points of relationship between Lucretius and Professor Clifford and his school of thinkers is thus given by Mr. Masson: The reasoning of both is based on the same principle, and both apply it with equal boldness. The question is an instructive In both cases materialism, finding itself hard pressed, escapes as it were by a back-door, and, in so doing, unconsciously confesses its own powerlessness to account, unaided, for the origin of life and thonght. In one point the pagan has the advantage of the modern philosophy, in showing none of the bitterness against all forms of religious belief.' We have read Mr. Masson's book with lively interest, which increased page by page as we proceeded. Ii is the result of extensive reading and vigorous thought. It is written in an excellent style-it is dignified without being eloquent, sober without being dry, at once philosophical and easily understood, for Mr. Masson keeps as clear of metaphysical terms as a writer on such a theme could do.

one.

SERMONS.

Guides and Guards in Character Building. By C. H. PAYNe, D.D., LL.D., President of the Ohio Wesleyan University. (Hodder and Stoughton.) A series of sermons on the young men of Scripture, intended