It is impossible to read this book without seeing how reverent he was in spirit; how conscientious and persevering in his search for truth, as the one thing to be desired and sought after; how painstaking and laborious he was in all his observations and studies of natural phenomena, and the habits and peculiarities of animal life and development; and how cautiously he set down as theory only, or matters for study, what his eager disciples immediately seized upon and pronounced the established facts of science. In this respect his example might be followed with profit in all our schools of science now, and in all time to come. For such as do not possess the works of Darwin, and for those who count time as money, and all who sincerely desire to know what Darwinism really is, this book will prove a treasure.

3. Biblical Hermeneutics. A Treatise on the Interpretation of the Old and New Testaments. By Milton S. Terry, S T.D. New York. Phillips & Hunt. 8vo. pp. 782. $4.00.

This is the second volume of the Library of Biblical and Theological Literature, edited by George R. Crooks, D.D., and John F. Hurst, D.D. The design of the series is, as announced by the Editors and Publishers, "to furnish editors and laymen with a series of works which, in connection with the Commentaries now issuing, will make a compendious apparatus for study. While the theology of the volumes will be in harmony with the doctrinal standards of the Methodist Episcopal Church, the aim will be to make the entire Library acceptable to all evangelical Christians." Of the first volume, Dr. Harman on the "Introduction to the Study of the Holy Scriptures," the QUARTERLY spoke in highest praise when the book was issued, a few years ago. The present volume merits as strong commendation. While there are some things in it from which we emphatically dissent, there are a great many more which we as heartily endorse; and not a few that we shall take another occasion to enlarge upon, as confirming the correctness of long-established Universalist Interpretation.

Dr. Terry writes in pure and vigorous English, in elegant and terse style, direct and free from ambiguity: and has accomplished one of the highest feats of scholarship, in producing an elaborate and exhaustive treatise on the Science and Art of Interpretation which, while embodying a vast compass of erudition and covering a great multitude of topics, is so distinct in its analysis and so free from mystification in presenting the various themes, that the average student wili have no difficulty whatever in comprehending his meaning. The general divisions of the volume are three, in the first of which, "Introduction to Biblical Hermeneutics," several important matters are ably discussed, e.g., the character of other sacred books, the languages of the Bible, textual criticism, and inspiration. Many interesting facts and peculiarities in the structure and rhetoric of the Hebrew language are set forth; among them a nost pleasing and instructive chapter on Hebrew poetry, which deserves special mention as illustrating the author's ability to compass in a few pages, the substance of what is contained in many volumes on this subject The elegance and eloquence of the authors style are well displayed in his closing words on the Hebrew language:

"Its letters are a picture gallery; its words, roots, and grammatical forms are intimately blended with profoundest and divinest thoughts. It may well be called emphatically the sacred tongue. It appears in full development in its earliest written monuments, as if it had been crystallized into imperishable form by the marvel of the exodus and the fires of Sinai. The divine calling of Israel, and their national separateness

.

from all other peoples, served largely to preserve it from any considerable change. It retained every essential element of its structure until the canon of the Old Testament was complete, and then it ceased to be a living language. But, though dead it does not cease to speak. It seems rather to have arisen, and to flourish in another and immortal life. When it ceased to be a spoken language, behold, it was already petrified in records more enduring than the granite tables on which the ten commandments were written by the finger of God. ... Like the Holy Land, in which this language lived more than a thousand years, it abounds in imagery that is apt to strike the imagination or affect the senses. It is in some respects a reflection of Canaan itself. It has a strength and permanency like the mountains about Jerusalem (Psalm cxxv. 2). It can whisper melodious tones for ode and psalm and elegy, soft and gentle as the voice of the turte-dove (Cant. ii. 12), or the gliding waters of Shiloh (Isa. viii. 6). It can excite emotions of terror like the rushing floods of the ancient Kishon, which swept whole armies away (Judges v. 21), or like the thunder and earthquake which opened the beds of the sea and revealed the foundations of the world (2 Sam. xxii. 16). It has landscape paintings as beautiful as the wild flower of Sharon (Cant. ii. 1); charming as the splendor and excellency of Carmel, and awe-inspiring as the glory of Lebanon (Isa. xxxv. 2). Through it all there breathes a spirit of holiness as impressive and solemn as if proceeding from the mysterious darkness in which Jehovah came down on Mount Sinai (Exod. xix. 18), or from the veiled Holy of Holies on the Mount Zion which he loved (Psalm lxxviii. 68). Surely this language was admirably adapted to enshrine the law and the testimony of God. It is like the wonderful bush which Moses saw at Horeb; behold! it burns continually, but is not consumed. And when the devout student comes within the spell of its spirit and power, he may hear the sound of a voice, exclaiming: "Pull off thy sandals from thy feet, for the place whereon thon standest is holy ground" (Exod. iii. 5).

The second division, by far the largest and most important part of the book, is taken up with the consideration of "The Principles of Biblical Hermeneutics." Here Dr. Terry does not stop with a mere statement of the abstract rules of interpretation, but illustrates and applies them in the actual elucidation of many passages, giving to this portion of his book the characteristics of an admirable commentary The history and principles of the allegorical, mystical, pietistic, accommodation, moral, naturalistic, mythical, rationalistic, apologetic and dogmatic methods of interpretation are given; and the true grammaticohistorical method is ably pointed out. Following this are chapters on synonyms, scope and plan, figurative language, simile and metaphor, types, symbols, parables, allegories, and proverbs. With great candor the mistakes of the past in the interpretation of Matthew xxiv. and xxv., and kindred passages treating of the second coming and judgment of Christ. are acknowledged; and the application of these portions of the New Testament to the crisis which came upon the Jews in the lifetime of some whom Christ addressed, is made with great skill and fearless

ness.

The concluding portion of the book, on the "History of Biblical Interpretation," is full of instruction, bringing to light many curious facts in regard to exegesis, and presenting in clear light the various theories of skepticism against which the Church has warred in various ages. The volume is well indexed, and contains a valuable Bibliography of about two hundred and fifty works on the general subject of Hermeneutics.

4. A Catholic Dictionary containing some account of the Doctrine, Discipline, Rites, Ceremonies, Councils, and Religious Örders of the Catholic Church. By William E. Addis, Secular Priest, sometime Fellow of the Royal University of Ireland; and Thomas Arnold, M.A., Fellow of the same University. New York: The Catholic Publication Society Co. Royal 8vo. pp, vi. 897.

"The work here submitted to the public is intended," says its preface, "to meet a practical want which has long been felt among Englishspeaking Catholics - the want, namely, of a single trustworthy source

of information on points of Catholic docrine, ritual and discipline." And the complaint is made and justly, no doubt, that with one marked exception," all existing English works of a similar character, were compiled by Protestants, and it is scarcely possible to turn over ten pages in one of them without meeting with some more or less open attack upon Catholicism." Nearly all sects have had occasion to utter the same complaint concerning the treatment they have received at the hands of their opponents, and greatly as such narrowness is to be condemned, it often gives great weight to, as it creates the occasion for, the presentation of doctrines, opinions and practices, by those who profess and defend them. As a growth out of this felt necessity, the volume before us is interesting and instructive, and will be a help, not only to the members of the Roman Church, but also to all outsiders, in understanding the doctrines and claims of the Papacy. The subjects treated are, of course, numerous, covering the entire field indicated in the title-page, and of necessity many of the topics are briefly mentioned; but those of greatest consequence are sufficiently enlarged upon to convey an adequate idea of the manner in which they are held.

Of this litter class we have been greatly interested in reading the article on All Souls day, which we learn is not the day of prayer for all souls absolutely, but only for all souls in Purgatory; and as Purgatory is the place where only saints are temporarily placed, the prayers are after all not for the majority of the dead, but for a small minority. The article on Hell tells us that the Romanists believe that it is a place where human beings who die in enmity to God suffer eternal torments, and that it is certain that these they "suffer from material fire." "To those who ask how material fire can affect spirits no certain answer can be given. St. Thomas thinks that God gives to the fire as the instrument of His justice a preternatural power of constraining the spirit and impeding its action, so as to cause intense suffering." The Old Testament is not relied upon as teaching such a hell; but it is supposed, without a doubt, to be taught by our Saviour, in the New Testament, in what he declares concerning the punishments of Gehenna, literally a valley south of Jerusalem, polluted by Josias in consequence of the abominations practised there in the worship of Moloch. "Thus," the Dictionary says, "it became the image of and gave a name to the place of punishment for the wicked after death a usage which is common to the Targums and to Raubinical literature generally." Very likely, but what of the worth of all this as an indication of popular belief in Christ's day, if the Targums were not in existence then? Origen, it is conceded, taught that the fire of hell is not material, but figurative, and combatted the idea of the eternity of punishment. Contrary to recent Roman Catholic opinion. expressed by an eminent French writer, the Dictionary admits Origen's belief in universal salvation, and says: "It is doubtful whether or not his error was condemned at the Fifth General Council." To his abilities and influence the following tribute is paid:

Origen's piety, genius, and learning, and his reputation as a commentator on the Bible, gained for him a wide and enduring influence in the Church, so that we cannot be surprised to find that other Fathers followed him in his hopes of a universal restoration. Petavius shows that St. Gregory Nyssen did so, that St. Gregory Nazianzen entertained the hope that the punishment of sinners in the next world would not last forever a hope which St. Jerome limits to such sinners as had died in the Catholic faith. St. Ambrose, as quoted by l'etavius, says that men may, though angels will not, be purified and restored, even after an adverse sentence has been passed upon them at the judgment. Carelly to be distinguished from this error is the opinion of Augustine and other Fathers, viz, that the sufferings of lost souls may be mitigated by the prayers and good works of the faithful. 'Concerning this amelioration of the condi

tion of lost men at least,' so Petavius writes in words which Cardinal Newman has made familiar to all, the Church as yet has laid down nothing as certain; so that for this reason this opinion held by Fathers of high sanctity is not to be dismissed offhand as absurd, though it differs from the common feeling of modern Catholics.'”

The articles on the Church, Celibacy, Education, Indulgences, Inquisition, and the Sacraments, are interesting and instructive. The system of education allowed by the secular_government in Ireland is thus described: "The National Board of Education —in the schools of which a combined literary instruction was to be given to children of all creeds during certain hours in the day, while separate religious teaching might be given to those whose parents desired it, before or after those hours, and also on one particular day of the week,- was organized through the exertions of Mr. Stanley, Chief Secretary for Ireland (afterwards Earl of Derby), in 1831. The bishops accepted this arrangement, not as the best, but as the best obtainable, measure; and under it, notwithstanding the difficulties caused by extreme poverty, elementary school training has penetrated into every corner of Ireland. An Act for the enforcement of general education, and authorizing the formation of School Boards, and the levying of rates in all places where voluntary effort should appear to be insufficient for the need, was brought in by Forster in 1870, and became law. Great efforts have been made by the Catholic body of England, and hitherto with a large measure of success, to provide schools under certificated teachers (and therefore qualified to participate in the educational grant) sufficient for the reception of all the Catholic children in the country. Whether these efforts will prevail, or the Board Schools, from which definite religious teaching is excluded, will more and more bring the elementary instruction of the people under their control, is a question still uncertain."

Private schools under the direction of Catholics have been established in Ireland about a hundred years. Five colleges in that country are now controlled by the Roman Church: and the boast is made that "these institutions, though without State aid or inspection, are already more flourishing than the Royal and Charter Schools - founded in bad times in order to preserve and extend Protestant ascendancy-could ever boast of being." Of the Roman Catholic schools in this country, the Dictionary says: "In most parts of the United States Catholics, though taxed for the support of the public schools which formerly were distinctively Protestant in their teaching and now are fast becoming as distinctively Agnostic-have yet, by great self-denial, succeeded in establishing a system of parish-schools. But Catholics still have no technical schools, either of the primary or trade-school' class, or of the higher or polytechnic. Secondary education, however, is flourishing."

5. ΔΙΔΑΧΗ ΤΩΝ ΔΩΔΕΚΑ ΑΠΟΣΤΟΛΩΝ. Teaching of the Twelve Apostles.

Recently discovered and published by Philotheos Bryeunios, Metropolitan of Nicomedia. Edited, with a Translation, Introduction, and Notes, by Roswell D. Hitchcock and Francis Brown, Professors in Union Theological Seminary, New York. New York: Charles Scribner's Sons. 1884. 8vo. pp. vi., 37. Paper, 50 cts.; cloth, $1.00.

It is safe to say that no publication issued for many years has been more generally welcomed by the Christian world than this. The Manuscript was discovered by Archbishop Bryennios, in the library of the Most Holy Sepulchre, in Fanar, of Constantinople, and was first made known to the public in an edition of the Epistles of Clement, published by Bryennios, at Constantinople, in 1875. He then announced that, in addition to the epistles of Clement, the manuscript contained the epis

tles of Barnabas and Ignatius, and also the synopsis of John Chrysostom, and the teaching of the Twelve Apostles, and promised to publish these as soon as possible. The promise was redeemed in 1883, and the pamphlet before us is an early reprint of the foreign edition. The Archbishop has well employed his time during the past eight years, in tracing all the references to this long-lost writing in the earliest Christian documents; and has, by overwhelming evidence, established the antiquity and genuineness of the "Teaching."

There is no dispute that such a document once existed among the Churches, and that it has long been lost. Clement of Alexandria, about A.D. 194, cited it in the Stromata, i. 20, as possessing high authority; Eusebius, A.D. 325, spoke of it as known in his day; Athanasius. A.D. 375, catalogued it as among the Apocrypha of the New Testament, and elsewhere says that the Fathers commended it as useful to those studying the fundamentals of piety: Nicephorus, Patriarch of Constantinople, who died A.D. 828, gave a description of it, possibly having then in his convent library an original manuscript, from which, two centuries later this Bryennios parchment was copied by the "Scribe, Leon." Nicephorus says that the early Ms. was two hundred lines in length. The one found in 1875, closely answering in all respects to what is known of the missing MS has two hundred and three lines, and no reasonable doubt exists that it is the same. When, then, was it written? Clement's quotation from it necessarily carries it back to some date prior to the close of the second century. Its style, agreement in teaching with what was then known to exist, and its incidental reference to what was then, as established from other sources, known to be a rule of conduct, confirms this opinion. For example, it says, chapter viii., "Let not your fastings be appointed in common with the hypocrites; for they fast on the second day of the week and on the fifth; but do ye fast during the fourth and on the preparation day." Dr. Schaff's statement (History ii. 379) of what was true at the beginning of the second century is: "As the Pharisees were accustomed to fast twice in the week, on Monday and Thursday, the Christians appointed Wednesday and especially Fridays, as days of half-fasting, or abstinence from flesh." Bryennios fixes its date as between A.D. 120 and 160, and many critics are of the opinion that further examination is more likely to settle on an earlier than a later time. The Archbishop finds in the " 'Teaching more or less distinct traces of thirty citations from the New Testament, viz., twenty from Matthew, six from Luke, and one each from Acts, Ephesians. Thessalonians, 1 Peter, and possibly one from Titus. There are none from Mark and John. As it is now established by the best criticism that these gospels and epistles were written between A.D. 52 and A. D. 94, nothing stands in the way of the presumption that the date of the Teaching" assigned by Bryennios is correct. Profs. Hitchcock and Brown accept this date, and Prof. E. C. Smyth, in an article accompanying a translation of the "Teaching" in the Andover Review for April, says: "We see no reason for questioning the date assigned by Bryennios. All the evidence, and it is not slight, points unmistakably to a time anterior to the outbreak of Montanism [say A.D. 150] and the appearance of the great leaders of Gnosticism [say A.D, 125]. The document belongs to the literature of the sub-apostolic Church, and may have been written in either of the first decades of the second century.'

The contents of the "Teaching" are in sixteen brief sections. Six of them contain general instructions to believers, primarily to catechumens, young believers; a seventh relates to the ordinance of baptism;