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descend with motions slow and unable to the little brooks that descend from heaven in the wilderness; and when they drink, they return into the vigour of a new life, and contract strange marriages; and the lioness is courted by a panther."

For historical analogies he gives pronounced preference to ancient Greece and Rome, preeminently to the spectacle, now animating and now depressing, of Olympian and gladiatorial combat. He is fond, also, of weaving Biblical story into variegated imaginative tissues.

"They are mistaken and miserable persons, who, since Adam planted thorns round about paradise, are more in love with that hedge than all the fruits of the garden, sottish admirers of things that hurt them, of sweet poisons, gilded daggers, and silken halters."

Pursuing the figure with undiminished gusto, he resumes:

"But it is strange that any man should be so passionately in love with the thorns that grow on his own ground, that he should wear them for armlets, and knit them in his shirt, and prefer them before a kingdom and immortality." To Taylor's official connection with the Church of England one can, of course, readily trace a certain element in his figurative style. Choirs of singing clerks yield him firm sensorial impressions. Theology and creed, however, inspire him far more than ecclesiastical ritual and discipline; outstanding are the tenets relating to punishment and forgiveness. Combats launched between singing angels and raging devils for the custody of neutral souls, charity bearing the fortunati upon wings of cherubim to the eternal mountain of the Lord, the damned resting their heads on flaming cradles, and the ebbing and flowing of the waters of pardon-these are typical. Taylor, nevertheless, unlike many of his contemporaries, does not involve himself in a network of supernatural preposessions. Holy Dying is a reflective and admonitory, not a controversial, work. Written in an age in which sectarian strife was almost continuously within the horizon, it reveals its author's desire to exclude religious polemics from truly spiritual gospel. There is no escape, in

this document, from the conviction that Taylor wrought his structure from personal observation and professional experience, that his contemplation of successive death-bed scenes impelled him to write what Mr. Gosse has rightly called a "threnody palpitating with emotion", and that, in rejecting metaphysical speculation and conscious mysticism, he gave way to a genuine, deep-lying literary impetus. This freedom from the blurring obsession of the preternatural and the abstract was, however, of higher value in the employment of straightforward figures than in allegorical allusion. It is by no means true that allegory in Holy Dying is entirely impertinent or ineffective. Taylor's splendid conception of the gulf between the finite and the Infinite surely assumes a directness and vividness of appeal,—and a pictorial poignancy, which makes it survive in the memorythrough his occasional allegorical flights. The very heart of the doctrinal thesis of Holy Dying appears in an allegorical dress the hue and passion of which recur throughout the work:

"God having in this world placed us in a sea, and troubled the sea with a continual storm, hath appointed the church with a ship, and religion to be the stern; but there is no haven or port but death."

In his descriptions of the dissolution of man's mortal part, Taylor sometimes contrives, moreover, to approximate the consummate graphic strokes of the Holy War. To compare the allegorical touches of Jeremy Taylor with the radiant allegorical fabric of John Bunyan is, nevertheless, to compare the calmly impassioned thinker with the transported zealot. Bunyan's allegory is the soul and goad of his sustained dramatic narrative; Taylor's is a flitting beam, lending colorful point, in only its sporadic way, to his counsel and meditations. The salient virtue, in short, in the figurative quality of Holy Dying, demonstrated both in the specific and the allegorical imagery, is the genius of pictorial contrast, the power to illumine, by rapid and gleaming flashes, the sable background of a partly expository, partly didactic treatise on the passage from mortal life to eternity. HARRY GLICKSMAN.

The University of Wisconsin.

BOOK REVIEWS

THE REVELATION OF THE LAMB. A course of addresses given to the Clergy in Retreat, Cuddeston. By the Rev. J. O. F. Murray, D.D., Master of Selwyn College, Cambridge, England. London: A. R. Mowbray and Company. Pp. 124.

STUDIES IN THE TEMPTATION OF THE SON OF GOD. By the Rev. J. O. F. Murray, D. D., Master of Selwyn College, Cambridge, England; Hon. Canon of Ely Cathedral. London: Longmans, Green, and Company. Pp. 103.

Especial interest attaches at this time to these two small 'studies', in view of their distinguished author's visit to this country in order to deliver the inaugural course of lectures on the W. P. DuBose Memorial Foundation at the University of the South. The purpose of this Foundation projected by Dr. DuBose's students in ethics and New Testament exegesis is the interpreting of his theology and philosophy, and the choice of Dr. Murray is a happy one in view of his long and sympathetic study of the works of Dr. DuBose, to whom his latest volume is dedicated "in grateful acknowledgment of the debt that Christian thought owes to him on the most vital of all problems." One feels after a careful re-reading of these books that Dr. Murray is perhaps the scholar best fitted at this time to interpret to this generation and to his fellow-countrymen the method and the message of Dr. DuBose.

The ten addresses constituting the series on The Revelation of the Lamb is addressed in the main-if not exclusively-"to University teachers girding ourselves to face the responsibilities of the new academic year." The book is a very fresh and reverent re-examination of the Sacrifice of the Death of Jesus Christ, a doctrine none too popular with certain scholars, and by many misunderstood and avoided.

"We cannot but be conscious of a deep reluctance in the minds of men to-day against considering the Cross in the light of Jewish sacrificial ritual. The whole institution is abhorrent to them. The slaughter of animals offends their developed humanitarianism. The physical details

revolt their imaginations. They delight in the thought that the old order has in this respect been utterly abolished by the new. . . .

It is ut

Yet it is necessary to conquer this reluctance. terly unhistorical. Even a slight study of comparative religions and some reflection on the material background of all language, should be sufficient to induce a more intelligent appreciation of the abiding significance of primitive religious institutions and to help us to understand the necessary part that they have played in providing us with. terms not inadequate, however rude, for the expression of real aspects of the relation between our souls and God.

"It is no accident that the Cross itself can only yield up its deepest secret to us in proportion as we are able to grasp the reality which underlies and interprets the sacrificial symbols." (p. 42).

This long quotation may serve to illustrate the profound appreciation with which the deeper and abiding lessons of Israel's religion and history are perceived and understood. But it is to the New Testament that he bids and helps all earnest seekers after the Truth to turn "for light on the deep mysteries of the Atonement, in the assurance that the Way of the Cross must be for those who find the grace to follow it in an illuminative Way."

With fearless yet sympathetic and reverent spirit the author proceeds through ten brief addresses to present certain aspects of the Cross, and to clear up speculative difficulties and misconceptions of current thought regarding the nature of Sacrifice and Atonement as "required of God" and "inconsistent with our ideals of His love." Throughout the book there runs an earnest effort to arrive at a first-hand knowledge of the Person and Sacrifice of the Son of God by the method of interpreting "from within", by coming to close quarters with the Gospel record, and by a clear and spiritually psychological study of the facts of human nature and experience.

In dealing with "The Law of Consequences" and the "Law of Forgiveness" the Master of Selwyn analyzes and controverts certain conclusions of the distinguished Dean of St. Paul's, who had charged ordinary Churchmen, "whether high or low, with holding a view of forgiveness that is inconsistent with the in

exorable character of law." The Law of Consequences is shown to be in reality on the side of Forgiveness, as it reveals itself in the formation of habits and moulding of character. "Here, again, the solution of the problem is based on the fact that we are men, not machines. The slavery of sin is in no sense the true law of our being. It can violate no law of nature, that the true Lord of our being should be able to bring us back to our allegiance."

The note of realism is constantly struck and rings clear throughout these studies; indeed, Dr. Murray is keenly alive to the "new sense of reality" which dignifies the best longing and aspiration of the age. He is vitally contemporaneous, and sensitive to the tendencies and movements of the times, so that his words are sometimes prophetic of coming events, as witness his premonition in 1912 of the impending war, and of the social and industrial problems of the hour. His psychological acumen and spiritual insight aid him in the facing of difficulties and the solution of perplexities, and serve to make this deeply reverent and luminous examination of the data of the Sacrifice of the Son of God not only singularly real and stimulating, but also profoundly helpful and practical.

The Studies in the Temptation of the Son of God is a later and equally acute application of method to one of the most difficult problems of Christology, the Temptations of Jesus; indeed, the author seems deliberately to have chosen one of the most obscure and significant of the pathemata, or "things that He suffered', in order to put to the severest test the validity of the method which he is advocating and utilizing, the method of interpretating "from within". The life of Christ is studied and interpreted throughout in terms of human experience. It is at this point that Dr. Murray acknowledged his debt and pays a warm tribute to "a great American theologian, Dr. DuBose", whom he regards as a pioneer of this method, and whose words. he quotes, as, for example, the statement regarding the Divine Humanity of Jesus Christ, as "perfectly human and humanly perfect."

"And so", proceeds Dr. Murray, "there is no reason why we should refuse to regard the Temptation in the Wilderness as an

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