BOOKS-REVIEWS AND NOTICES. The Lamb in the Midst of the Throne; or, the History of the Cross, By JAMES M. SHERWOOD.* IN this volume the well-known writer and minister who is its author has aimed not to make a formal statement or defense of the doctrines of divine revelation, nor to write a treatise on any of the branches of theological science, nor to suggest views new or novel respecting the received doctrines of the Church, but to present the central truth of Christianity by a method of historical development. This central truth involves the whole body of divinity, for to treat of the true idea of the cross and of the means by which it may be given saving power in the present age of the world, implies a discussion of all the vital doctrines of revelation in their relation to past as well as to living present. There will be little complaint against the author on the score of any deviation from the highest standard of orthodoxy in the Presbyterian Church. The most striking observation that the reader is likely to make as he goes over these pages will be upon the firm and vigorous advocacy of opinions in harmony with those of Jonathan Edwards. Those who may have suspected that the Presbyterian Church in America had altogether drifted. away from the teaching of the great New England divine will, from this book, learn that they were mistaken. The publication of such a work at the present time is one among the many important indications that the so-called liberal tendency has been overrated as to its strength, or that the long-expected reaction has begun to set in. Mr. Sherwood has not minimized, however, the force of those tendencies in religion, in science, in literature, in society, to which he is opposed. On the other hand, he has rather overestimated them. The apostles of materialism are making a great deal of noise, but it will be found upon a careful examination that the effect of this noise has been more to frighten than hurt the defenders of the old faith. Looking at the matter from a purely human standpoint Christianity, the Christianity of the New Testament, seems infinitely more firm than it did in the midst of the Arian controversy or in the tumul*New York: Funk & Wagnalls. Price, $2.00. tuous heaving of the centuries preceding the Reformation. The materialistic philosophy, the rationalizing spirit which has affected here and there a Christian thinker, the trifling æstheticism and sentimentalism of the day, are not elements of the sort that combine in powerful human movements. They are the vapors that are dissipated by the mere breath of men when they are really in earnest. The time of earnestness is, indeed, approaching, a time of upheaval. It needs but ordinary powers of human insight to predict it. Such an upheaval betokened in the blind struggles of the laboring masses, will result in bringing them nearer a vigorous and living faith. If the fate of Christianity were wrapped up with that of hoary abuses in the social and political life of nations, or with rank and outrageous violations of justice as between men or classes of men, then the Christian might well despair. But suppose that nihilism does succeed in overturning the present social order in Russia, will the people be any farther from the Gospel than they are now? Speaking merely in the way of men, without considering the power of God to bring good out of evil, such a result is as little to be anticipated in the present age as it was in the days of Roman imperial decay. The charges which Mr. Sherwood makes against the society, the Church, and the ministry of the present time, though they add some new specifications, read, otherwise, not unlike similar indictments in the past. That men are too much in haste to be rich; that mere culture and sensationalism have usurped the place of the earnest preaching of the Word; that worldliness and formalism have too strong a hold on the Churches-since Paul preached, what generation has not been worthy of the same condemnation. In spite of the fact that these charges are true at the present time in the broadest sense, it is also true that the Church and the ministry are both on a higher plane than they have ever been since apostolic times. And this can be said without weakening the author's appeal for the more practical, thorough, single-minded setting forth of Scriptural truth. It is not in comparison with other times that this age is seen to be at fault; it is in comparison with the perfection which is the ideal and the hope of the Christian. There are two points especially, however, animadverted upon in the rather gloomy introductory chapters of the book, which deserve study. One is the justifiable condemnation of the worth less hymnology, which is too prevalent; and the other is a severe arraignment of the theological seminaries. The author puts the inquiries whether these institutions have answered reasonable expectations; whether the generation of teachers, evangelists, and pastors educated by them for the sacred profession has been so trained and adapted to the requirements of the times as to secure the best possible results; how far they are responsible for the alarming defections from the faith that are occurring, and for the decline of spiritual power and success on the part of the evangelical pulpit; whether the signs of the times call for any essential change of method or agency in order to increased adaptability and efficiency in the sacred profession; and if so, whether the present system is susceptible of such modifications and improvements as may seem to be needful in the present aud in course of time. The same is true in his opinion of Christianity. The Christian doctrines that are foreign to the Sinaitic revelation, as he thinks, are the dogmas of the Trinity, of predestination and depravity as opposed to the freedom and innate perfectibility of man, of inspiration as supernatural, and of the atonement. The points of agreement, those which must form the basis of the universal religion of the future, are that the universe is not a mere collection of blind mechanical forces without an intelligent guide and controller; that God is One; that the Sinaic revelation is supported not by miracles, but by a rational preponderance of historical evidence; that this revelation contains all that is necessary to the right conduct, the perfection, and happiness of men. Christ promulgated no ethical system, formulated no dogmas, claiming that he came, not to destroy, but to fulfill the law. With these views he insists that the future man will need no Messiah and no Redeemer, no baptism and no circumcision, no months, no weeks, no days of fasting and atonement, and no sacraments of bread and wine, no mediator in heaven and none on earth, no priest and no rites in order to secure salvation for his soul for the reason that none of these are contemplated in the revelation made on Sinai, or are in harmony with reason. He suggests the following articles of faith as of universal application : "I believe in one eternal and universal Jehovah. "I believe in man's Godlike nature, with capacities to be come free, just, pure, true, immortal, and happy. pened "I believe in God's law contained in the Sinaic revelation as the standard of rectitude, the path of righteousness, the proof of God's providence and man's immortality by his Godlike nature. "I believe in man's desire to worship God, and the free-will repentance in his own conscience as the gifts of grace to lead man onward to God on the path of righteousness and upward to him, immortality, human perfection, and the happiness of perfection. "I believe in the freedom and equality of all men as the law of God, and the final and universal triumph of reason, justice, and goodness over all obstacles." Dr. Wise qualifies this Credo in a very significant manner, however, when he remarks that he does not expect his readers to believe that and no more. He only presents it as that which he conceives may be the foundation of the religion of the future. and may be specially commended to every believer who wishes to be rooted and grounded and settled in his faith in the Scriptures, and in the precious truths which they teach. The author first contrasts "Church Christianity" with "Bible Christianity." Then he gives a brief "Historical Sketch of Conflicts as to the Bible." He proceeds from this to present "The Three Questions:" First "What writings are properly included in the Christian Scriptures ?" Second, "To what extent are we to regard the Scriptures as inspired ?" Third, "How ought the Inspired Writings to be treated by us?" He closes with a high consideration of the truth that "God brings good out of discussions on the Bible." Judaism and Christianity, Their Agreements and Disagreements. By THESE lectures were heard with great interest by large congre- 10 cents. †Cincinnati: Bloch & Co. Price, $1.00. less hymnology, which is too prevalent; and the other is a severe arraignment of the theological seminaries. The author puts the inquiries whether these institutions have answered reasonable expectations; whether the generation of teachers, evangelists, and pastors educated by them for the sacred profession has been so trained and adapted to the requirements of the times as to secure the best possible results; how far they are responsible for the alarming defections from the faith that are occurring, and for the decline of spiritual power and success on the part of the evangelical pulpit; whether the signs of the times call for any essential change of method or agency in order to increased adaptability and efficiency in the sacred profession; and if so, whether the present system is susceptible of such modifications and improvements as may seem to be needful in the present and in course of time. The same is true in his opinion of Christianity. The Christian doctrines that are foreign to the Sinaitic revelation, as he thinks, are the dogmas of the Trinity, of predestination and depravity as opposed to the freedom and innate perfectibility of man, of inspiration as supernatural, and of the atonement. The points of agreement, those which must form the basis of the universal religion of the future, are that the universe is not a mere collection of blind mechanical forces without an intelligent guide and controller; that God is One; that the Sinaic revelation is supported not by miracles, but by a rational preponderance of historical evidence; that this revelation contains all that is necessary to the right conduct, the perfection, and happiness of men. Christ promulgated no ethical system, formulated no dogmas, claiming that he came, not to destroy, but to fulfill the law. With these views he insists that the future man will need no Messiah and no Redeemer, no baptism and no circumcision, no months, no weeks, no days of fasting and atonement, and no sacraments of bread and wine, no mediator in heaven and none on earth, no priest and no rites in order to secure salvation for his soul for the reason that none of these are contemplated in the revelation made on Sinai, or are in harmony with reason. He suggests the following articles of faith as of universal application: "I believe in one eternal and universal Jehovah. "I believe in man's Godlike nature, with capacities to become free, just, pure, true, immortal, and happy. |