are proof of his earnestness and strong personal conviction and do not indicate a spirit of dogmatism. Dr. Gould writes as one fully persuaded in his own mind, with the authority of a teacher who has proved his right to be heard. The style of the little volume is compact, but very clear. There is no dull page in the book. The author's keen and profound interest is maintained throughout the twenty-four chapters-notwithstanding the difficult and complex character of many of the subjects discussed.

Dr. Gould's scheme is clearly outlined in the introductory chapter which contains the pre-suppositions of the theology of the New Testament. The New Testament literature presents a series of contrasts similar to those which appear in the preceding Jewish literature.

These contrasts are made a basis for the author's division of the New Testament books into different classes, and at the same time differentiate the values of the several writings.

These contrasts are: 1. The antagonism of priest and prophet. 2. The antagonism of prophet and scribe. 3. The contrast of prophet and philosopher. The prophet holds the preeminent place. "The note of inspiration, with its accompaniment of authority, belongs only to the prophetic side of scripture." Jesus takes his place by the side of the prophets, and His teaching, therefore, ranks in authority above all others. For this reason the synoptics are authoritative above all other New Testament writings.

St. Paul in his doctrine, represents both priestism and prophetism, "a mixture which we do not find in the synoptics." He also shows the contrast of prophet and philosopher. At times he deals with that side of divine or human being that eventuates in conduct. At other times he attempts to “rationalize tremendous spiritual facts." "In the one case only," says Dr. Gould," does he speak with authority; in the other, he interests me greatly."

Jesus confines himself in his teaching to the prophetic mode. The noticeable thing about Jesus' doctrine of God is the absence of everything touching the mode of the Divine Being, and the concentration upon his ethical qualities. There is in his teaching little or no contribution to the philosophy of the Divine Being (page 14). This is characteristic of the teaching of Jesus through

out.

Included in the Teaching of Jesus are the following subjects: the idea of God and the kingdom of God, Jesus' estimate of Himself, His conception of man, and His doctrine of last things. Then follow the earlier teachings of the twelve; the teaching of Paul on sin and the law, the righteousness of faith, the Holy Spirit, the completion of salvation, and the person of Christ, the later apostolic teaching, expressed partly in the synoptics but mainly in the writings of James and of Peter, and the extreme anti-Paulinism of the Apocalypse, and lastly the theology of the Alexandrian group of writings in which the author includes Ephesians, Colos

sians, 1st and 2d Timothy, Titus, Hebrews, 2d Peter, Jude, and the Johannean writings.

It will be seen from the foregoing outline and classification that Dr. Gould is as familiar with the science of New Testament Introduction as with that of New Testament Theology. And he is as free and fearless in the one department as in the other.

It is probable that the critics as well as the general reader will often dissent from the views of the author. And they may have just ground for dissent. But the book is no less valuable because of the fact that many of the author's opinions are unconvincing, and, in some instances, startling. The thoughtfulness of the book is such as stimulates thought. In this consists its main value. It compels the reader to reexamine the grounds of his own opinions and beliefs, resulting in many instances in modification and reconstruction. All prejudice aside, it cannot fail to prove help ful in the study of the New Testament Scriptures. More than that need not be said in commending it to the Bible student.

J. C. B.

REASONS FOR FAITH IN CHRISTIANITY, WITH ANSWERS TO HYPERCRITICISM. By John McDowell Leavitt, D.D., LL.D. Pages, 240. Price, $1.25. Eaton & Mains, New York, 1900.

If the second clause in the above title stood first, the title would more clearly indicate the purpose of this book. Ostensibly the author desires to present an apology for Christianity in the light of modern science; yet the work contains so many 66 answers to hypercriticism" that the reader can not help but feel that this is the real purpose of the book. Plainly the author is a representative of the "old school," and has very little sympathy for the results of modern scholarship. Higher criticism" has no other effect upon him than to throw him into intense excitement. Dr. Briggs especially excites his ire. In the very first chapter of the book, the author "approaches with pain the critical infirmities of Dr. Briggs," and then charges that he "exalts himself, abuses his enemies, and exaggerates his office." The author adds, "He [Dr. Briggs] says, 'It may be regarded as a certain result of Higher Criticism that Moses did not write the Pentateuch.' Observe! For this immense destructive conclusion, no argument! the magic word 'scholarship' entombs Moses, obliterates Joshua, extinguishes Jonah, pulverizes David, bisects Isaiah, nullifies Daniel, discredits Christ, clouds His apostles, sweeps away Rabbins, overthrows Jewish national belief, contradicts the Greek and Latin and Anglican communions, and repudiates the profoundest learning of English and American Protestantism." In another place the author exclaims, " Moses a forgery! Yet Jesus Christ fulfilled this forgery, quoted this forgery, imposed this forgery as a condition of faith in Himself!" These are fair samples of the way the author inveighs against "higher criticism"; and they do not serve to raise one's confidence in his fairness and ability.

The fact is, it is hard to tell just what the author means by "hypercriticism." He calls it "probability," yet treats it as though it were Infidelity. Briggs, and Voltaire, and Ingersoll are all placed in the same class. He sees no difference between an avowed infidel and a "higher critic." Whoever denies the Mosaic authorship of the Pentateuch, or the Pauline authorship of Hebrews is to him an enemy of the church and Christianity. He knows no evolution but atheistic evolution, and therefore he assails the evolutionists. He says, "the second chapter of Genesis seems an historical revelation. If a myth, the Bible is a myth." Note! If one single chapter is a myth, the whole Bible is a myth! The author plainly possesses more bitterness against higher criticism than he does sound judgment. His answers are no answers, only weak and futile attempts.

66

In the development of the reasons for faith in Christianity, the author meets with better success. Indeed, for this reason the book is worthy of a careful perusal. There are seventeen chapters in which the various arguments are set forth. Some of the arguments worthy of notice are those from unity and personality, archæological proofs, adaptation of Christianity, prophecy, and the resurrection. The style is clear and terse, with a strong tendency towards the epigrammatic. The print is large and clear, and the whole book is a model of the publisher's art.

H. H. R.

THE DOMESTIC LIFE AND CHARACTERISTICS OF THE PENNSYLVANIA-GERMAN PIONEER. By Rev. F. J. F. Schantz, D.D., Pastor of Friedens Lutheran Church, Myerstown, Pa. The New Era Printing Co., Lancaster, Pa. The author of this book is one of the few living authorities on the subject about which he writes. He is a typical product of the Pennsylvania-German stock. He has spent his life among his own people. As a pastor, known throughout this State, he has had exceptional opportunities to become acquainted with the various phases of Pennsylvania life and the antiquities of the pioneers. For the last thirty years his services have been in demand at centennials, semi- and sesqui-centennials of congregations, for delivering the historical address. He has published the history of a number of congregations in eastern Pennsylvania in pamphlet form. He has now given his readers, in artistic form and in readable style, the fruit of his researches into the early life of the Germans in Pennsylvania. The twelve chapters, beside a preface and an appendix, contain the following topics: Prefatory, Primitive Condition of Pennsylvania before the earlier settlers arrived; The Founding of a Home; Domestic Economy; Cultivating the Soil; Wearing Apparel of German Settlers; The Barnyard and Its Denizens; Domestic Piety and Religion; Care of Children; Servants; The Aged and Infirm; Hospitality; Special Occasions; Characteristics of the Pennsylvania-German Pioneers; Appendix, Christopher Dock's Rules for Children. A series of 12 plates and

34 illustrations throw light on the text and are not the least valuable part of the work for presenting to the eye of the future generations the implements used in the house, barn, and on the field by our pioneers. What we have found in the garret or cellar, or perhaps as ornamental antiquities in the sitting-room and around the modern mantle, was then a necessary part of daily life. The tallow-dip, the tongs, the tripod, the twisting wheel, the spinning wheel, etc., have been put into permanent form in the illustra tions of this book and will be examined much more closely fifty years hence.

The chapter on the domestic piety of the pioneers is an excellent and fair description of the religious life of our ancestors. They were not all saints, but by no means were they all sinners. It is not difficult to see how the English settlers would underrate the German type of piety and spread false reports about the illiterate and irreligous German in Pennsylvania. They cannot appreciate German piety to this day. It is too quiet and mystical for them. The German knew his Bible, his Starke's Gebetbuch, his Arndt's Wahres Christenthum. He encouraged the printing press, and the school. The list of publications from the German press in Pennsylvania, in the eighteenth century, should be examined by every layman and preacher. In the last chapters we have a true picture of the social life of the people, as it appeared in the wedding, the funeral, in parties, bees, vendues, movings, corn-huskings, barn-raisings, family reunions. While the German naturally differed from his English, Scotch and French neighbors, he was as earnest, faithful, and devout a parent, neighbor, citizen, churchman as any of his fellow settlers in the new world.

This work should be found in the library of every PennsylvaniaGerman family. It should be read by the rising generation; it will be a delight to the passing generation. It is a prose counterpart from the Lutheran church to the classic presentation of Pennsylvania-German life in the poetic productions of Dr. Harbaugh of the Reformed Church. It is only through the older men of the present, who are a connecting link between the pioneers and the new order of life of the twentieth century, that we can get a true picture of the past and preserve many facts and phases of life from oblivion.

G. W. R.

THE NEW YOFF!
PUBLIC LIBRARY,

ASTOR, LENOX TILDEN FOUNDATIONS.

THE

REFORMED. CHURCH REVIEW

NO. 3.-JULY, 1901.

I.

HOW WE KNOW CHRIST.

BY WILLIAM C. SCHAEFFER, PH.D.

In illustrating his relation to his people the Saviour found it necessary to employ various analogies and figures of speech. This was due mainly to the native poverty of human speech, which, having been used to express the various terrestrial relations, was incapable of directly expressing the celestial relations which were brought to light by the life and work of our Lord.

Among the analogies which the Saviour used to illustrate his relation to his people, there is probably none that is more replete with interest and suggestion than that of the shepherd and his sheep. There is none other that gives us such a vivid and such a lifelike picture of the mutual trust, confidence and knowledge, which exist between Christ and his people. As the shepherd cares for his sheep, and knows them; so does Christ care for his people, and so does he know them. And as the sheep know their shepherd's voice, so do Christ's people know him, yielding to him the same full and implicit obedience. "He that entereth in by the door is the shepherd of the sheep. openeth; and the sheep hear his voice: sheep by name and leadeth them out. his own, he goeth before them, and they know his voice" (John 10:3, 4).

To him the porter and he calleth his own When he putteth forth all the sheep follow him for