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Intuitionalism, by B. Frankland, B. A. This work is designed to expose the illogical and dangerous consequences of Mr. Morell's Intuitionalistic views as developed in matters philosophical and religious. Though inartistic in form, it is said to exhibit acuteness, patient thought, and effective argument. We give from the London Review a few points and consequences of this Intuitionalism:

"The Intuitionalist may be easily recognized from his outfit. This, according to the newest fashion, is something as follows:

"First. He has a firm persuasion of having succeeded in establishing, to his own satisfaction, an essential distinction between his 'logical' and his 'intuitional consciousness.'

"Second. He assumes that intuitional truth, that is, truth intuitively perceived, is identical with higher or spiritual truth.'

"Third. He assumes that all 'higher or spiritnal truth' is seen by the intuitional eye directly, just as extended objects are seen in their sensible qualities, and in their truthful relations to each other, by the bodily eye.

"Fourth. He assumes that thus to see 'higher or spiritual' truth is to bring the observer at once, and as a matter of course, into moral harmony with it.

"And lastly. He has arrived at a belief in the essential divinity' of human

nature.

"Many other assumptions are made, and other positions maintained, according to taste and convenience, and with more or less show of research and argument. But these are the essentials which mainly characterize the new gospel.

Some grand conclusions to which it points are sufficiently obvious:

"By article 1. The material world is cut off at a stroke from all troublesome interference with the decisions of the 'intuitional consciousness' and 'spiritual insight.' This is a great step gained. Natural theology is neatly and finally got rid of. Butler, and Paley, and Chalmers are obsolete. We may vary our 'phases of faith' ad infinitum.

"By article 2. The important subject of religion in the human heart is set clear of an intrusive, that is, an objective revelation. Spinoza is justified. Miracles, if not impossible, are clearly unneces

sary.

"By article 3. Man, for improvement in the 'higher philosophy,' (a synonym for religion,) is made independent of all aid foreign to himself. The scriptural doctrine of the Atonement, with all which it implies, is superfluous-if not something worse.

"By article 4. The Holy Ghost, as an agent in the moral regeneration of the human soul, is dispensed with. Inspiration at the same time is reduced to bardship.

"And by the last article we have here noted as distinguishing this famous belief, each of us is practically responsible to none but himself-or, at the utmost only to the 'universal consciousness' of the age in which he happens to be cast. Each of us, for instance, may write his own Bible, each Donaldson compile his own Book of Jashur;' one thing only provided, namely, that while recognizing and asserting his own 'essential divinity,' he is condescending enough to pay some little deference (a mere matter of courtesy) now and then to the divine voice of 'universal humanity.' Beyond this there is neither a standard of truth, nor a fountain of law, for human nature."-Pp. 2-4.

A work lately issued from our Andover press, and sold by Trübner, London, in regard to "Professor Tayler Lewis, D.D.," is noticed by the London Review. The Review says: "The last hundred and fifty pages of this volume are occupied with an essay on the literary character of Tayler Lewis, who is held in profound admiration by the anonymous author. It is much to say, but we confess that the extracts given from his writings seem to us almost to justify the enthusiastic devotion with which Lewis has inspired his defender and panegyrist. We have met with few passages more nobly eloquent, or more distinguished by true and deep philosophy, than some of those with which this portion of the volume is enriched; and we earnestly wish we could have transferred the greater portion of them into these pages. Some of them are peculiarly appropriate to the present condition of thought and state of theological controversy in this country. Indeed, had the series been selected with a foresight of the Essays and Reviews,' and in order to counteract their teachings, they could hardly have been more exactly adapted to that end. How profound, how true, how seasonable are the

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The discovery of a large and beautiful spring on the temple mount, as the Journal of Sacred Literature informs us, resulting from certain excavations by the French Consulate, has filled Jerusalem with surprise and joy. It is conjectured that this is the spring stopped by King Hezekiah at the approach of Sennacherib, (2 Chron. xxxiii, 30,) the loss of which Jerusalem has deplored the last 2500 years.

The Athenæum contains an account of some fine biblical discoveries by Dr. Levishon at Jerusalem. This gentle man has obtained and copied in fac simile a very remarkable copy of the Samaritan Pentateuch. It is added: "But not the least important part of this subject to be mentioned is his more recent purchase of a MS. vellum Pentateuch of remarkable antiquity. He believes it to have been written during the time of the First Temple in Jerusalem, and his gratitude for the dispensation of providence which brought this within his reach partakes of a strong religious character. The reasons for assigning so remote a date to this precious book are: 1. The extreme reserve with which the priestly family in Nablous have guarded it even from the knowledge of their own sect, and the assertion of the priest from whom it was obtained. 2. The fact of its not being divided into chapters or sections of any kind, except as books, such as Genesis, Exodus, etc. 3. The names of the several priests found in marginal scraps about the volume recording occurrences connected with its preservation-the names coinciding with the priestly genealogy in his possession. The express statement in a marginal observation that the volume had escaped the peril of fire during the time of Zerubbabel in Jerusalem."

"The Holy Stone," so called by some of our friends in Ohio, lately discussed in Harper's Magazine, is thus disposed of in the English Clerical Journal:" "Some time since two remarkable stones with Hebrew inscriptions were dug up near Newark, Ohio, and excited no small interest. By many they were received as genuine ancient remains, but

| others pronounced them spurious. The arguments which have been used have been such as these: That there are, in the first, imperfections in the forms of grammatical error; that the letters are some of the Hebrew letters, and one

those of the modern Hebrew alphabet; and that, though three of the couples of words of which it consists occur repeatedly in the Old Testament, the fourth is not there.' The second inscription was discovered not far from the first, and by the same person. An advocate of its genuineness says that it is an abridgment of the Ten Commandments; that it is not inscribed with the common Hebrew character, and while generally related to it, the Ain is the same as occurs on the coins of the Maccabees. This stone was found inclosed in a spheroidal stone box, hollowed out so as exactly to receive it, and the writer we quote states that it would have cost two hundred dollars to execute it. Dr. Merrick, in a paper read before the American Oriental Society, describes the stone as a 'truncated pyramid four or five inches long, and marked on its four sides with Hebrew characters;' and after appealing to the photographed copies which he exhibited, the writer pronounces that 'it carries its condemnation on its face as a bungling imitation of the printed Chaldee letters in our later edition of the Hebrew Bible.' The Independent says: 'In the published proceedings of the Society Dr. Merrick's paper is accompanied by the following note, which shows how the stone was regarded. 'The copies sent by Mr. Merrick were passed around among the members present, and no person was found disposed to differ from the opinions expressed by that gentleman, while some surprise was manifested that so transparent a fraud or piece of pleasantry should have made so much stir and deceived so many people.' We understand that Jewish scholars in this city, of high authority, concur in the views expressed at the meeting of the Oriental Society.' Here, we presume, the interest raised by these novel and muchtalked-of discoveries will properly cease."

Murray advertises a very full and elaborate series of replies to the Essays and Reviews to be furnished from the associate pens of Professor Mansel, Dr. Thomson, Messrs. Cowie, Rawlinson, and others. Saunders and Otley have

undertaken a series of replies by authors | Churches in the German and Slavonian whose names are not yet announced.

The Christian Remembrancer says: "If we have not good preachers it is not for lack of instructors in the art and craft of preaching. Here is a batch of instructors in homiletics, theoretical and practical. 1. Thoughts on Preaching,' by Mr. Daniel Moore. This is a valuable work, and Mr. Moore has earned the right to teach, because he himself is a master in his profession. There is, we think, a confusion in all these writers between the apostolic teaching, or proclaiming, or promulging (knpvoσev) the Gospel, and the modern preaching; the former need not be by a sermon at all; and, therefore, the words translated in our version, to preach the Gospel,' have little or often nothing to do with the modern pulpit. But his book is the most valuable manual we have on the subject. 2. Hints on Preaching,' (Hatchard,) by Archdeacon Jones, is a good summary of the method adopted by the better class of evangelical preachers. 3. 'Oxford Lectures on Elocution,' by Mr. C. J. Plumtre, (J. H. and J. Parker,) as the title shows, are confined to the art of speaking, the mere mechanical function, but exhibit much thought and practice. They seem to have been well received on their delivery. 4. 'Sermon Sketches and Essay,' by Dean Close, (Hatchard,) is a set of skeletons, recalling Mr. Simeon's ponderous work.

The Christian Remembrancer contains the following: "Motley's 'United Netherlands' (Longmans) is a most valuable work. In picturesque description it nearly rivals Macaulay; and in fairness of view and fullness of materials, it far exceeds that pleasant but superficial historian. The narrative of Leicester in Holland, and the description of England during the Armada days, much as it detracts from the conventional view of Elizabethan statesmanship, has rarely, if ever, been excelled."

GERMANY.

The greater liberty which Austria has been at length compelled to grant to the Protestants already begins to exercise a beneficial influence on the Protestant literature of the empire. Among the most important recent contributions belongs a work on "The Evangelical Lutheran Church of Hungary in her Historical Development; with an Appendix on the History of the Protestant

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Provinces," (Die Evangelisch-Lutherische Kirche Ungarns. Nördlingen, 1861,) by J. Borbis. The author remarks in the preface, that a work of tracing the history of the Lutheran Church in Hungary from her first beginning to the present day was still entirely wanting, and that therefore, while yet studying at the university, he was urged on by his professors and fellow-students to undertake the task and supply one of the greatest desiderata in the literature of Church history. He divides the history of the Hungarian Lutheran Church into six periods. The most important of these for foreign Protestants are the first, which reaches from the beginning of the Reformation until the rise of the Reformed Church in Hungary, (1520–1564,) and the last three, which record the memor able events in modern times from the celebrated edict of Emperor Leopold II. until the despotism established in Hungary by General Haynau, (1790-1850;) from Haynau until the Imperial Patent of September 1, 1859, which made the fruitless attempt to force on the Hungarians a new ecclesiastical constitution; and, lastly, from September, 1859, until the present day. The Hungarian Churches have so bravely defended their ecclesiastical rights against the attempt. ed encroachments of Austrian despotism, that many Protestants of foreign countries will take a deep interest in a record of their recent history. The work is introduced by a preface of Prof. Luthardt, of Leipzic, a distinguished theologian of the High Lutheran school.

Rev. Dr. Thiele, formerly preacher of the Prussian embassy at Rome, and now court preacher at Brunswick, has announced as soon forthcoming a work on "Rome as the Center of the Roman Catholic Church." The author has had rare facilities for acquiring a thorough knowledge of the subject, and will undoubtedly furnish an important contribution to the copious German literature on Italy. Another work on Rome has been announced by Dr. Laemmer, formerly lecturer on theology at the University of Berlin, and now a Roman Catholic priest. His work, entitled "Monu menta Vaticana, historiam ecclesiasticum sæculi xvi, illustrantia," will publish for the first time a number of documents from the archives of the Vatican bearing on the beginning and the progress of the Reformation of the sixteenth century.

commence the publication of a highly Re-important work, in four volumes, on the history of German hymnology from the oldest times until the beginning of the seventeenth century. Professor Wackernagel has devoted several years to making preparations for this work, and has been able to make use of sources which have never before been accessible. It is safe to predict that this new work will at once become the standard authority on the subject.

A biography of Primus Truber, the Reformer of Carnia, (P. Truber, der formator Krains. Erlangen, 1861,) has been published by Rev. H. C. W. Sillem. Truber translated the Bible and the writings of the German Reformers into several Slavic dialects spoken in the provinces of Austria and Turkey. Another interesting new biography is that of K. J. Ph. Spitta, one of the best German hymnists of the present century, by Rev. K. R. Münkel. Some of his beautiful hvmns have become accessible to the

English public through the translation of Miss Winkworth.

Among the numerous volumes of sermons which are annually published in Germany, none have met, of late, with so large a sale as those of Pastor Harms, of Hermannsburg, the celebrated founder of the Hermannsburg Missionary Society, the most zealous society of the kind in the Protestant world. Harms is the Spurgeon of Germany; less brilliant, equally impressive, but more unctuous and sanctitied. More than forty thousand copies of his sermons have been sold in little over a year. It is said that Harms is doing more to bring back Germany to the faith of Christ than some whole universities. On every Sunday the village inn at Hermannsburg is filled with pastors, professors, and students who come from afar to learn from this humble pastor how to preach the doctrines of a live Christianity.

Professor Richter, of Berlin, the standard German writer on all questions conceruing the ecclesiastical law of the Protestant Churches of Germany, has published a new work entitled

King Frederic William IV. and the Constitution of the Evangelical Church, (König Friedrich Wilhelm IV. Berlin, 1861.) His intention is to narrate truthfully what King Frederick William has done and has endeavored to do for improving the constitution of the Prussian State Church. The king regarded the constitution of the German Protestant Churches as something provisional, and wished to make it conform more to what he believed to have been the Church constitution in the apostolical age. He commenced himself, in 1845, two essays, in which he developed his views, the use of which was allowed to Professor Richter.

A young professor of Roman Catholic theology and philosophy at the University of Munich, Dr. Frohschammer, who has already won, by several works, a great reputation as a vigorous philosophical writer, has been induced by the censures with which his works have met at the hands of Rome to issue a powerful plea for the liberty of science, (Ueber die Freiheit der Wissenschaft. München, 1861.) He discusses, in three divisions, the rights and the liberty of scientific investigation in general; next, the rights and liberty which a Christian and a Roman Catholic writer may expect for his scientific investigations; and in the third section, entitled "Our Position," he speaks on the condition in which Roman Catholic science in Germany is placed by the attitude of the Pope and the bishops toward it. He qualifies this condition as hopeless. A number of distinguished Roman Catholic professors of Germany have, of late, made the same or similar confessions. Among them are Dr. Döllinger, (of whose lectures on the temporal power we have spoken more fully in the department of Foreign Religious Intelligence of this number,) Professor Lutterbeck, of the University of Giessen, who last year published a pamphlet against the Bishop of Mentz, his diocesan, whom he charged with crippling by his measures Roman Catholic literature; Professor Huber, of Munich, whose work on the philosophy of the Church Fathers has been put on the Roman Index; Professor Balzer, of the University of Breslau, who was suspended last year from his chair of dogmatic theology for pronouncing a philosophical opinion which, in the eyes of Rome, is regarded as heretical; and many others.

The first volume of a new work on "Divine Revelation" (Die göttliche Professor Wilhelin Wackernagel, one Offenbarung. Basel, 1861) has been pubof the most distinguished German writ-lished by Professor Auberlen, of the ers on the history of literature, will soon University of Basel, well known as a FOURTH SERIES, VOL. XIII.-43

prominent champion of evangelical Protestantism.

We mentioned in the April number of the Methodist Quarterly Review two recent works on the celebrated mediæval philosopher, Scotus Erigena, and already a new one, on the same subject, has appeared, larger and more comprehensive than either of its predecessors. It is entitled, "J. Scotus Erigena: A Contribution to the History of Philosophy and Theology in the Middle Ages," (Munich, 1861,) by J. Huber, Professor at the University of Munich. The exposition of the doctrines of Erigena is mostly given in his own words. The work of Huber is pronounced by the best critics the most thorough work on the subject yet published.

FRANCE.

men, and the masses of the people in
the pagan world to rising Christianity,
and the method of operation which the
advocates of Christianity had conse-
quently to pursue. At the head of these
earliest champions of Christendom, Mr.
Freppel places Justin Martyr, to the
consideration of whose life and works
and labors he devotes the whole of his
first volume.
of his works, accompanied with able
comments on the doctrines which they
lay down and elucidate. The second
volume, less interesting than the first,
treats of Tatian, Hermas, Athenagoras,
Theophilus of Antioch, and other writers
of apologetics of the second century,
posterior to St. Justin.

He gives copious analyses

Abbé Gratry is regarded as one of the best Roman Catholic writers on philosophy now living. He is a member of a newly founded religious order, and a frequent contributor to the Correspondant, the able organ of Montalem

Lacordaire, Prince Broglie, and other champions of the less ultramontane party among the French Catholics. His last publication, entitled La Philosophie du Credo, (Paris, 1861,) is a popular work on the chief points of the Apostle's Creed-God the Creator, the divinity of Christ, the Trinity, Redemption, the Church, the Sacraments, life eternal-intended for men of the world and men of education, and aiming, by dissipating the prejudices which distort doctrine, to bring back the minds of earnest men to the knowledge of Christianity.

One of the greatest benefits which Louis Napoleon has conferred on the Roman Catholic Church of France is the restoration of the Theological Fac-bert, ulty in the Philosophical Halls of the Sorbonne. The proposal to reconstitute so essential a feature of the Academy of Paris was received with favor by the late Archbishop Sibour, of Paris, who being himself a distinguished scholar, and devotedly attached to the principles of the liberal party among the French clergy, professed a great desire to bring about a complete reconciliation in France between men of religion and men of science. The success of this attempt has been considerable. Nearly all the professors of the New Sorbonne occupy an honorable place in the literature of their country. Of two of them, Abbé Bautain and Abbé Maré, (lately promoted to the Episcopal dignity,) we have had occasion to speak in former numbers of the Methodist Quarterly Review. Another of the Professors, Abbé Freppel, has contributed some excellent works to the literature on ancient Church history. The last publication contains his lectures on the Christian Apologists of the second century, (Les Apologistes Chrétiens du 2d Siècle, Paris, two vols., 1861.) His object in this work has been to draw the picture of primitive Christian eloquence, first entering the arena with the advocates of polytheism, or rather, perhaps, it should be said with the upholders of skepticism. In the first three chapters he discusses in an interesting manner the relation of the scholars, the states

We gave in the last number of the Methodist Quarterly Review an account of one of the great literary works pub lished by Abbé Migne. The following is a list of some of the publications which are now appearing or about to appear from the press of the indefatigable Abbé:

The edition of the complete works of St. Francois de Sales has now reached its fifth volume, and the two concluding ones are promised within the next three months. A Complete and Universal Collection of Councils, General, National, Provincial, and Synodal, is announced as shortly to appear in eighty volumes, 4to., price five hundred francs. The collection is four times that of Labbe and Cossart, and double that of Mansi and Coletti, whose thirty-one volumes in folio cost one thousand two hundred francs. The works of St. Thomas Aqui

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