itself recognizes as genuine, Paul gives not only his own testimony on the real appearance of Christ, but also refers to that of Peter, James, "the twelve," and "all the apostles," and that no valid argument has yet been brought forward which in the least invalidates the accounts of the New Testament.

JAHRBUCHER FUR DEUTSCHE THEOLOGIE. (Year-books of German Theology. Edited by Dr. Liebner, Dr. Dorner, and others. Second Number, 1863.)-1. RITSCHL, On the Saving Power of the Death of Jesus in the New Testament. 2. SCHMITT, Origen and Augustine as Apologists. Second Article. 3. SCHAFF, Ecumenical Councils.

Prof. Schaff furnishes an excellent essay on the seven councils which the Roman and Greek Churches agree in regarding as ecumenical, and to which, according to the professor's opinion, the same characters may be ascribed from a Protestant standpoint. He discusses in turn, 1. The number. 2. The requisites of the œcumenical character of a council. 3. Occasion. 4. State-churchly character. 5. Hierarchical character. 6. Jurisdiction. 7. Authority. 8. Moral character. We are sure that Prof. Schaff, by preparing for an American quarterly an article on the same subject, would render to many readers a very welcome service.

ZEITSCHRIFT FUR HISTORISCHE THEOLOGIE. (Journal of Historical Theology. Edited by Dr. Niedner. Third and Fourth Numbers, 1863.)— Dr. EBRARD, The Culdean Church of the Sixth, Seventh, and Eighth Centuries.

The whole of the two last numbers of this journal is taken up by a continuation of Dr. Ebrard's History of the Culdean Church, which was commenced in the fourth number of the year 1862. This continuation and conclusion of the essay contains the following sections: 2. Religion and Theology. 3. Church Constitution and Monastic Discipline. 4. Miracles. 5. Spreading of the Culdean Church. 6. Destruction.

French Reviews.

REVUE CHRETIENNE.-May 15, 1863.-1. PRESSENSE, The Approaching Elections. 2. DELABORDE, Chancellor de l'Hospital. 3. GEUNER, God and the Creation revealed by Geology.

June 15.-1. ALFRED MONOD, The Effects of the Revocation of the Edict of Nantes. 2. MME. E. de P., A New Novel of Mrs. Gaskell. 3. CAILLATTE, The Present Condition of the Anglican Church. 4. EDMOND DE GUERLE, Writings and Discourses of the Duke of Broglie. July 15.-1. PRESSENSE, The Ancient Religions and Christianity. 2. LICHTENBERGER, The Church and the Confession of Augsburg in France.

REVUE DES DEUX MONDES.-May 15, 1863.-1. MAZADE, The Emperor Alexander I and Prince Adam Czartoryski. 2. SAINTE-BEUVE, M. Charles Maguin. 4. SAINT-RENE TAILLANDER, The Philosophy of Roman History in the Nineteenth Century. 6. JANET, A New System on Future Life. 7. GEFFROY, Savonarola, according to New Documents. June 1.-1. MARS, Poland, its Ancient Provinces and its True Limits. 2. BOISSIER, Atticus. 3. D'ASSIER, Brazil and Brazilian Society. 5. EsQUIROS, England and English Life. (Twenty-first article.) The Crystal Palace and the Palaces of the People. 7. CORNELIS DE WITT, French Society in the Eighteenth Century. (First article.) Customs and Men under Louis XV.

June 15.-1. D'ASSIER, Brazil and Brazilian Society. 2. REMUSat, A Christian Museum at Rome and the Catacombs.

July 1.-2. THE DUKE OF AYEN, General Suffrage and a work of Stuart Mill on the Question. 3. D'ASSIER, Brazil and Brazilian Society. 5. LINDAU, A Voyage Around Japan. 6. REYBAUD, Primary Instruction and the Children of the Working People in England.

July 15.-1. REMUSAT, The French Elections in 1863. 3. LAVOLLEE, A European Expedition on the Great River of China. 5. MAZADE, A Catholic Pamphletist.

In the article entitled, A New System on the Future Life, (in the number of May 15,) Professor Janet, of Paris, who is considered as one of the leaders of the so-called school of Spiritualist Philosophy, gives an account of a recent philosophical work by Charles Lambert, entitled, The System of the Moral World, (Le Système du Monde Moral. Paris, 1862.) This writer, hitherto unknown in the philosophical world, undertakes to furnish new proofs for the immortality of the soul against the negation of the materialists, and he claims to have demonstrated it with mathematical certainty. Lambert gives an entirely moral definition of the soul. It is, according to him, a force which man creates in himself by his freewill, by preferring good to evil, virtue to vice, love and devotion to egotism. This force once created, can, according to a principle of mechanics, be destroyed only by a contrary force. By overcoming the evil, the virtuous soul secures therefore her eternal existence. Immortality, in the opinion of Lambert, is therefore not general, but conditional; it is the reward of the best of mankind, the rest failing to reach the goal of their mundane existence, and therefore incurring the fate, in accordance with Darwin's theory of the transformation of species, to be eliminated, to be thrown aside as failures, to disappear. The author takes up the natural sciences one by one, and gives a brief and comprehensive survey of modern investigations on organic chemistry, on embryogeny, on zoology, on geology, on physiology, in order to base upon them his speculations on the immortality of the human soul. As to the result, it will be seen from what we have said that he

is an annihilationist. The reviewer, Professor Janet, though he welcomes Mr. Lambert as a fellow-combatant in the struggle of those philosophers who believe in a personal God and the immortality of the soul against the atheists and materialists, does not quite share the author's confidence in the demonstrative force of his moral arguments, and also takes exception to some of his conclusions. He finds it contrary to justice to condemn to the same fate of nothingness those who were wicked and those who failed to be good, and he demands for the latter class, at least, a new chance to develop their moral value or to perish. Neither Mr. Lambert nor Mr. Janet, as far as we can see from the latter's article, define their relation to the Scriptures and to revealed relig ion. Mr. Janet admits that it is very little that philosophy can reply to the objections of materialism, or that it can offer to the sufferings and yearnings of the soul; still, he thinks the human mind cannot help. occupying itself "with these beautiful, these cruel problems."

In the introduction to his article, Mr. Janet thus refers briefly to some of the most important works which have appeared in France during the last twenty years on the question of the immortality of the soul. "A curious book, which is to-day forgotten, but which made some sensation twenty years ago, l'Humanité, by Pierre Leroux, proposed as a solution to this problem an immortality upon earth, and the indefinite rebirth of the same men under different names and in different bodies: a humanitarian migration of souls. More recently Jean Reynaud, the author of Terre et Ciel and a former collaborator of Pierre Leroux in the Encyclopedie Nouvelle, took up again this idea of a migration of souls; but instead of limiting it to the earth, he proposed a migration from sphere to sphere in a progressive and indefinite perfection, a theory which, before, Lamennais had maintained in his Esquisse d'une Philosophie. The translation of the book of Job has been for Mr. Renan an occasion to discuss the problem of the future life, and he seems inclined to solve it in nearly the same manner as Spinoza and the German philosophy of the school of Hegel. Finally, an interesting writer, Alexis Dumesnil, has very recently devoted to this problem a book, in which he defends the immortality of the soul by arguments derived from the spirit of our times, and as a doctrine closely allied with the ideas of liberty and of progress, which are so dear to the generation of this century. In another camp, which rests on the doctrines of orthodoxy, two pious and learned writers, the one endowed with the most lively spirit, the other with the most extensive learning, Fathers Gratry

and Martin, have endeavored to lift some of the vails which cover the future destiny of the soul, and to explain the difficulties which the doctrine of the resurrection of the body suggests. Other minds, approaching the question by sentiment rather than by science, have found in this problem the occasion for noble and edifying revelations; thus the Meditations Religieuses of Mr. Casimir Wolowski, and the Meditations sur la Mort et l'Eternite, an anonymous work, of which Queen Victoria has authorized the translation, are, in different Churches, the analogous expression of the same ardent faith in things divine."

ART. XII.-QUARTERLY BOOK-TABLE.

Religion, Theology, and Biblical Literature.

A Critical History of Free Thought in reference to the Christian Religion. Eight Lectures preached before the University of Oxford in the year 1862, on the foundation of the late Rev. JOHN BAMPTON, M.A., Canon of Salisbury. By ADAM STOREY FARRAR, M.A., Mechil Fellow of Queen's College, Oxford. 12mo., pp. 487. New York: Appleton & Co. 1863.

Mr. Farrar is already favorably known to the American public by his work entitled "Science and Theology," published in 1860 by Smith & English, and noticed in our Quarterly. The present work fills very ably an unoccupied place, and is invaluable for the Christian student who is interested in the evidential department of theology. Its title intimates very defectively its specific character. It is, in short, a critical history of the debates between Christianity and skepticism from the primitive era to the present day. It is a consecutive detail of the "conflict of ages" between our religion and infidelity. Its plan is comprehensive and symmetrical. Its statements are marked by clearness, ease, and precision. The standpoint of the author is mildly but firmly stated, and with rigid consistency maintained; yet, in stating the positions of the most aggressive assailant of Christianity, while the writer never forgets his position as an advocate of truth, the character and argument of the opponent is stated with a tender regard for feeling and a true judicial fairness. He maintains equally the value of the products of Christian thought and scholarship in the Christian argument, and of evangelical feeling and zeal in Christian life.

The work consists of eight lectures, preceded by an extensive preface and analysis of over forty pages, and appendiced with a hundred pages of closely printed notes. The struggle of Christianity with unbelief is divided into four great crises or periods; namely, with Heathen Philosophy, A. D. 160-360; with Skeptical Scholasticism in the Middle Ages, 1100-1400; with the literary freethinking of the Revival of Letters, 1400-1625; with Modern Philosophy in three forms, namely, English Deism in the seventeenth and eighteenth centuries, French Infidelity in the eighteenth, and German Rationalism in the eighteenth and nineteenth centuries.

The first lecture discusses the causes, elements, and responsibilities of doubt. The emotional and intellectual ingredients are analyzed, the events in history whence they are derived are traced, and the question is debated how far doubt is sin, and what are the utilities and beneficial results of its existence. This discussion stands in admirable contrast with Buckle's undiscriminating adoration of skepticism.

The second lecture narrates the history of the first contest in which Paganism, failing in the effort to destroy by persecution, undertook to refute by reasoning. In this battle the forces of the enemy were led by Lucian, Celsus, Porphyry, Hierocles, and Julian the Apostate.

Lecture third embraces the second and third crises. The skeptical spirit of the Middle Ages appears in the writings of Abelard, in the work entitled "The Everlasting Gospel," and in the legendary work "De Tribus Impostoribus," and is fostered by the influence of the Mohammedan philosophy of Averroes. At the revival of letters the enthusiasm of the classical spirit imbibed from the perusal of Pagan authors produced among scholars and literati an antichristian temper resulting in a wide-spread skepticism.

The five lectures remaining are devoted to a concise but comprehensive view of skepticism in our own age, commencing with English Deism, covering the history of French Infidelity and German Rationalism, and extending its details down to the present hour. To this clear and extended view the briefer notices of the crises of previous ages are almost a mere though valuable preparatory. The Christian student will hardly find within our language anything so compact, proportioned, and complete upon the subject especially of the German rationalistic revolution. The brief biographical portraits are often exquisitely drawn. The doctrinal critiques are subtle and exact. The spirit of the work is genial and impartial, yet devout and uncompromisingly Christian. The