"Emprented at Marlborow in the land of Hesse, by me, Hans Luft, in the yere of our Lord MCCCCCXXX., the xvii days of Januarii." The other books have nothing to show where they were printed.

The current opinion has been that Marlborow is the equivalent of Marburg, where a university had been established not long before, and that Hans Luft, a celebrated printer at Wittenberg, had established a press there also, and printed some of Tyndale's original writings and his translation of the Pentateuch. Demaus, in his life of Tyndale, records his suspicion that at least one volume bearing the imprint of Hans Luft, Marburg, 1528, was really printed in London, and speaks of some persons who "take for granted that every thing stated on the title page of a book is literally and exactly true, with a simplicity that is singularly unsuspicious." But while admitting that there is no authentic record of a single incident of Tyndale's residence at Marburg, he says, at all events the Pentateuch was printed there by Hans Luft in January, 1530.

Dr. Mombert casts disrepute on the whole story, first, by questioning the propriety of considering Marburg the equivalent of Marlborow; next, by bringing testimony that Tyndale was never enrolled as a student at Marburg, and that Hans Luft never had a press there; and finally by suggesting that Marlborow is a pseudonyme, deliberately chosen by Tyndale to conceal from his enemies in England the place where the printing was actually done. He himself conjectures that the work was printed at Wittenberg, but doubts whether Hans Luft had anything to do with it, and he adds, "It follows, by the stern logic of historical fact, that all the notices to the contrary found in catalogues, histories, and encyclopædias require to be corrected, and all the deductions drawn from them to be abandoned as speculative and conjectural."

Dr. Mombert's special force lies in the selection of characteristic passages for comparison of different versions, and in tracing the influences which have given shape and character to them one after another. The diligence and thoroughness with which he has done this part of his work make us willing to deal lightly with imperfections and errors of detail. His bibliographical notes also are remarkably full and satisfactory, showing how numerous and varied the attempts from 1611 onwards, to secure a revision of the authorized version or a substitute for it; and

what arguments and discussions led the way to the revision finally brought about by the Canterbury Convocation. We must refer our readers to the volume itself to learn Dr. Mombert's conclusions in respect to points which his familiarity with the subject best fits him to decide.

If we do not misinterpret a remark on page 167, it is his hope at some future time to publish a similar work on the German versions; and intimations have also been given that he may edit and reprint Tyndale's Pentateuch. We hope that both these plans will be carried out.

DR. WILSON ON THE FOUndations of BELIEF.*-This volume contains the lectures of "The Bishop Paddock Lectureship" for 1883, delivered before the General Theological Seminary of the Protestant Episcopal Church. Their aim is not so much to set forth and prove the doctrines of Natural Theology as to vindicate its methods. The lectures are seven in number and on the following subjects: In the first lecture the two methods are described; the one, the outward method, beginning with the objects in the outward world, leads back to a First Cause and Creator; the other, beginning with the facts, laws, and conditions of thought, leads to the idea of a Supreme Being. The three next treat objections: Physical objections, including theories of evolution and causation; Metaphysical objections pertaining to theories of knowledge; and Logical objections, including Kant's antinomies, objections to the force of reasoning, and other objections. The subject of the fifth lecture is the Attributes and Personality of God. The sixth treats of Miracles and Inspiration; and the seventh, of Providence and Moral Government. The lectures are learned and scholarly, they are marked by acuteness of thought and strength of argument, and are a welcome help in demonstrating the solidity of the foundation of religious belief.

THE SCRIPTURAL IDEA OF MAN.t-These lectures were given in substance eight years ago before the Divinity School in New

*The Foundations of Religious Belief: The Methods of Natural Theology vindicated against Modern Objections. By Rev. W. D. WILSON, Presbyter in the Diocese of Central New York and Professor in Cornell University. New York: D. Appleton & Co., 1, 3, and 5 Bond street. 1883. 386 and xi. pp.

The Scriptural Idea of Man. Six Lectures before the Theological Students at Princeton on the L. P. Stone Foundation. By MARK HOPKINS, D.D. New York: Charles Scribner's Sons. 1883. 145 pp. Price, $1.00.

Haven, and repeated at Oberlin and Chicago. They have been modified and to some extent rewritten. As now written they were delivered at Princeton last March. The subjects treated are: Man created; Man created in the Image of God, (1) in Knowledge, (2) in Feeling, (3) in Freedom, (4) in Causative Power; The Moral Nature; Man created with Dominion; Male and Female; Man in his Present State; The Man Christ Jesus. They are characterized by the author's well-known freshness and suggestiveness of thought and his clear, strong common sense, before which the false refinements of tenuous speculation fall like grass before the mower's scythe.

He has sometimes been thought to have accepted Utilitarianism in Ethics. A superficial reader might suspect as much when in this volume he reads: "Pleasure, happiness, satisfaction, joy, blessedness, these and their equivalents are all from the sensibility. Each is good, has value in itself,-small it may be, but still value." But further reading shows that he is far from that type of ethics. To the utilitarian the one end of all human action is enjoyment; and the only standard is the quantity of enjoyment determined by measuring its intensity and duration. Dr. Hopkins, on the contrary, recognizes various impulses to action, each having its own specific object; they are of different grades, from the bodily appetites up to the highest rational sentiments. Among these the man is to choose which he will follow as supreme, as the one to which all the others must be subordinated; and conscience gives the law or standard according to which the right choice is made. This is the law of love to God with all the heart and to our neighbor as ourselves.

The author recognizes two functions of the will, choice and volition. These are recognized also by Dr. Harris in the chapter on the will in the "Philosophical Basis of Theism." It is a real distinction, although seldom noticed. If applied in its true significance it will be found to remove many of the difficulties and to clear away much of the confusion of thought which have embarrassed the discussion of the subject. Dr. Hopkins teaches that the love to God and our neighbor required in the law of God is, in its center and essence, a free choice. The New England theology has always held that this love is voluntary. The distinction of choice and volition gives a psychological basis for this doctrine; for the choice is the inward determination of the ends for which and the principles according to which we will act, and

thus constitutes moral character in its inmost essence. The choice is within the spirit and, as the directive determination of it, constitutes its character, while the volition, as its exertive action, calls forth the energies into action for the chosen end and in accordance with the chosen principles.

THE DATA OF ETHICS.*-This cheap edition is issued, not merely to secure a wider circulation of the work, but also to present replies to the criticism of it by Professor Goldwin Smith in the Contemporary Review of February, 1882. The Introduction

to this edition contains Mr. Spencer's reply to Mr. Smith in the Contemporary Review of March, 1882; an article replying to Mr. Smith by Dr. W. D. Le Sueur in the Popular Science Monthly of December, 1882; an article in the same of April, 1882; and several introductory pages on the subject. In one of these essays the criticism of Spencer's Ethics, by Dr. Van Buren Denslow, to whom Professor Smith had alluded as a "profound admirer" and "disciple" of Mr. Spencer, is incidentally noticed.

In respect to Professor Smith's article it is said that ethics must be founded either in nature or in the supernatural; and since Mr. Smith avows his doubt of the reality of the supernatural, his controverting Mr. Spencer's position that morality is founded in nature is equivalent to holding that morality has no foundation.. This may be a proper criticism of Mr. Smith, but it does not touch the theistic position. The intelligent theist holds that morality is founded both in the constitution of the universe and in the supernatural; because the universe is the progressive expression of the truths and laws, and the progressive realization of the ideals and ends which are eternal in the absolute Reason and are thus in their essence supernatural; and thus the constitution of the universe is itself in the supernatural.

Dr. Denslow's criticism is that Mr. Spencer's ethics betrays the surviving influence of his education in Christian morality; that he lays down principles and rules which really belong to Christian ethics, but have no foundation in nature as Mr. Spencer conceives it. He regards evolution as the fundamental fact and law of nature. But according to the theory of evolution, the law of all organic life is the law of natural selection and the survival of the fittest. But, Dr. Denslow argues, the only law for the conduct

* The Data of Ethics. By HERBERT SPENCER. New York: D. Appleton & Co. Nos. 1, 3, and 5 Bond street: 1883. Paper covers; xxxiv. and 288 pages. Price 50 cents.

of life which is founded in nature as thus conceived is the law that might makes right, and that every being should use his superior powers to wrest from the weaker their possessions for his own advantage. Accordingly Dr. Denslow teaches that all laws against theft, violence, falsehood, and unchastity are created by the stronger to restrain the liberty of the weaker. And he insists that this is the only law for the conduct of life which has its foundation in nature as Mr. Spencer conceives it. It seems to us that in this criticism Dr. Denslow is correct. We do not doubt that Mr. Spencer writes with a sincere desire to preserve good morals in what he regards as the wreck of Christian faith. But it is the prompting of his own virtuous heart; not a legitimate inference from his theory of the godless evolution of nature.

Undoubtedly a careful examination of the facts of human experience and history shows that the law of love is supreme by showing that obedience to it is necessary to the true welfare of the individual and of society. But this is not showing that this moral law is founded in nature, as the theory of evolution without God conceives of nature; on the contrary the facts prove that the law that the strong must crowd out and crush the weak is not the supreme law of human life; they prove that just the contrary is the law, that the strong must use their power to help, serve, and strengthen the weak. Mr. Spencer teaches that hitherto the law of the selfish use of force has been dominant in the development of civilization; but that, as the evolution goes on, the law of altruistic service will more and more prevail, till eventually men will take as much pleasure in serving others as in serving themselves. Here in the study of man he comes in sight of a sphere of reality transcending the physical and its universal law that where two forces come in conflict the stronger prevails over the weaker, and subject to the moral law that the stronger are to help and serve the weaker. It is surprising that he does not recognize it. But recognizing nature only with nothing supernatural, he finds in this one sphere of reality two contradictory laws. Hence we find him laboring through many pages to reconcile the law of Egoism and the law of Altruism without success. To the theist there is no contradiction and no difficulty; for he recognizes a system of spiritual, personal, or supernatural beings to whom love is the supreme law, and a system of nature in which the law of the prevalence of the stronger force is universal and which is subordinate to the spiritual; and these two he recognizes as together