work has already appeared in the New Englander, yet its value as a contribution to Biblical literature warrants us in calling attention to it again, and pointing out somewhat more fully its scope and character.

Al

Dr. Kurtz is a Lutheran and an honored professor of theology at Dorpat. He is a critical student of Old Testament History and Exegesis, eminently evangelical in sentiment, and orthodox in doctrine. ready has he become widely and favorably known as a theological and historical writer. Accustomed to read the Old Testament by the light of the New, his learning, candor, and critical acumen render his expositions of Scripture always instructive, and often highly suggestive. His discussions are, in general, thorough and exhaustive, and his conclusions characterized by breadth and soundness. If, in particular instances, they fail to satisfy the critical investigator, they are at least worthy of attention, and may be examined with profit. It is the prerogative of no interpreter to command universal assent.

The dissertation entitled "The Bible and Astronomy," which fills a hundred and thirty pages of the first volume, and is given as an appropriate general introduction to the whole work, is not a translation of the distinct treatise of Dr. Kurtz bearing that title, but "a condensed abstract" of it; the five hundred and eighty-five pages of the original (4th ed., Berlin, 1858) being here condensed into the number above named, yet, we are informed, without the omission of "any one important part or argument," and, as far as practicable, by translating the very language of the author.

It is the object of this essay to harmonize the Bible account of Creation and of man with the results of Astronomy and Geology. The discussion is comprehensive, and, for the most part, characterized by ability and candor. It is too brief to be altogether satisfactory, for the subject itself is too difficult to be thoroughly discussed in so narrow a compass. This may be a fault of the abridgment, however, and not of the original work.

The first chapter of the dissertation opens with an inquiry into the origin of the Biblical account of creation; the various explanatory hypotheses which have been advanced are touched upon, and the conclusion reached that it was, in the main, communicated by divine revelation in some form of prophetic vision. The days spoken of in the narrative are regarded as ordinary days of twenty-four hours each. The creative work of the several days is passed in review, as also the transactions in Eden, with the nature and significance of the "forbidden tree" and the other incidents of the Fall. The author

inclines to the opinion that the earth, in its primeval state, had been the abode of angels, and that in consequence of their fall a state of desolation had come upon it, which left it "without form and void," as it is described in the opening of the book of Genesis.

And in view of all the circumstances of the Creation and Fall, he holds that the earth is in reality "the historical center of the universe, where the contest between good and evil was to take place, and the fate of the whole world to be decided." If some of the views expressed on topics which lie confessedly almost beyond the range of human inquiry, appear sometimes a little fanciful, they are at least suggestive and elevating, and not less improbable, certainly, than much that abounds in the best writers on these and kindred topics.

The second chapter is devoted to a consideration of the points of conflict between Astronomy and the Bible, and the modes of harmonizing them. The nature of the conflict is stated thus:

"Infidelity has always made the doctrine and history of creation a main point of attack. Deism and Pantheism, whether separately or unitedly, have here entered the lists against the Bible. More particularly has Pantheism controverted the Biblical doctrine of creation, while Deism has objected to the Biblical narrative of its process. Deists profess to believe in a creation out of nothing, and hence controvert only the claim of our narrative to be regarded as of Divine Revelation. To give a substratum for their opposition, they object to the Biblical account of creation, and attempt to show that it is self-contradictory, that it is opposed to the results of natural science, childish and absurd.”

Passing the Pantheistic objection to the Biblical doctrine of creation (creation out of nothing) as belonging to the domain of speculative philosophy, the author addresses himself to the objections brought on astronomical grounds against the Biblical account of creation; such as the creation in six days, the creation of light before the sun, the creation of the earth before the sun and stars, the connection of the earth with a planetary system, the relative insignificance ascribed to sun, moon and stars, as compared with the earth, and especially the seeming incongruity of such a transaction as the incarnation of God in Christ, on so small a dot in his universe as this earth. These objections he meets by admitting the facts of Astronomy, and showing the harmony in each case between these facts and the Biblical statements rightly interpreted, maintaining that the account in Genesis is an account of the refitting of the earth for the abode of man, not a history of its original formation and development, and that the earth, though astronomically occupying a very subordinate place in the universe, is, in some sense, morally, its

center, and the appropriate theater of those great redemptive transactions on which depend the welfare of all created moral beings. His explanations, though not always to our liking, are, in the main, judicious, and in accordance with generally received opinions on these points.

The third chapter discusses briefly the subject of "Geology and the Bible," aiming to harmonize their respective teachings, not, as was formerly the practice with many theologians, (and is still, in such books as the "Answer to Hugh Miller," noticed on another page,) by denying the conclusions of Geology, and setting it down as a delusion and a lie; nor, in accordance with another hypothesis extensively advocated both among geologists and theologians, by maintaining the identity of the Biblical days with the successive periods of geological development; but, in general,by endeavoring to show that the two records are not identical, and, hence, do not admit of comparison with each other; that the Bible gives no account of the process of original creation, or of the pre-Adamic history of the earth, but only of a restoration of the globe in six literal days, from a state of temporary desolation in which it had been overwhelmed, and of the new creation of such plants and animals as were to be cotemporary with man on the earth. On this hypothesis, the facts of Geology are not to be sought for in the Mosaic record, and there is, therefore, no ground of conflict between them. The argument is chiefly directed to the support of this view, and against the second, or more prevalent, of the hypotheses just named. It is conducted with fairness, though with abundant indications that the author's standpoint is rather on the side of theology than of science. Had he been master of all the facts in the case, his essay would have been more satisfactory on certain points to men of science, and he would doubtless not have been betrayed into some crudities of opinion, which certainly add nothing to the force of his reasoning.

In the history of the Old Covenant, which constitutes the great body of the work, the author's aim is to exhibit that covenant as part of the great redemptive system which had its culmination in the incarnation of God in Christ-the great central point of all human history. This covenant lying at the basis of the peculiar relation which God sustained to the Jewish people, its history is, in fact, the history of that people, especially from the call of Abraham to Moses. A review of the leading events in the preceding history of the world, forms a necessary introduction to the main subject. The work is virtually, indeed, a critical Commentary on the Pentateuch. The various questions involved in this history are discussed with much learning and ability, and the literature of the subject is so fully brought to view, and the opinions of

others so carefully stated, that every student of the Bible will find these volumes of great service in his investigations, even where he cannot adopt fully the author's conclusions. As an interpreter, Dr. Kurtz is, in the main, sound and suggestive; but he is sometimes fanciful; and as no interpreter is infallible, we commend this work, not as an infallible guide, but as, at least, furnishing rich materials for thought, and offering important assistance towards a right understanding of the Scriptures.

The general plan and scope of the work may be gathered from the following extract, in which are defined the leading periods into which the history naturally resolves itself.

"The history of the Old Covenant passes from its commencement to its termination, through six stages. In the FIRST stage it is only a FAMILY-HISTORY. During that period we are successively made acquainted with each of the three patriarchs, Abraham, Isaac and Jacob. The twelve sons of the latter form the basis of the national development. In the SECOND stage, these twelve tribes grow into a PEOPLE, which, under Moses, attains independence and receives its laws and worship. Under Joshua it conquers its country, while, during the time of the Judges, the covenant is to be further developed on the basis of what had already been obtained. The THIRD stage commences with the institution of ROYALTY. By the side of the royal office, and as a counterpoise and corrective to it, the prophetical office is instituted, which is no longer confined to isolated appearances, but remains a continuous institution. The separation of the one commonwealth into two monarchies, divides this period into two sections. The FOURTH stage comprises the EXILE AND RETURN. Prophetism survives the catastrophe of the exile, so as to rearrange and revive the relations of the people who returned to their country, and to open the way for a further development. The FIFTH stage, or the time of expectation, commences with the cessation of prophecy, and is intended to prepare a place for that salvation which is now to be immediately expected. Lastly, the SIXTH stage comprises the time of the FULFILLMENT, when salvation is to be exhibited in Christ. The covenant people reject the salvation so presented, the old covenant terminates in judgment against the covenant people, but prophecy still holds out to them hopes and prospects in the future."

HENGSTENBERG'S COMMENTARY ON ECCLESIASTES. *-We have in this work a new volume in the series of translations from the German writers, which are being issued in Philadelphia. The influence of them all upon our biblical and theological science in this country must be for good, for, while we are as yet pretty well protected against the peculiar isms and looseness of views, that are sometimes found in that land

* A Commentary on Ecclesiastes, with other Treatises. By E. W. HENGSTENBERG, D. D., Professor of Theology in Berlin. Translated from the German by D. W. SIMON. Philadelphia: Smith, English & Co. 1860. 8vo. pp. 488.

of scholars, we are very greatly in need of the working in of their thoroughness upon our so frequent superficiality, and we cannot but be awakened to new enthusiasm and earnestness by every new exhibition of their devotion to and progress in learning. Of the present Commentary, which is very full and displays the author's usual power, it is scarcely needful to speak at length, since everything from the pen of Hengstenberg in the line of sacred criticism and literature is worthy of high regard, and is sure to receive it here among us, as much if not more than in his own country. We would therefore simply give the announcement to our readers that the volume is published, and that it contains-besides the extended commentary on Ecclesiastes—some introductory lectures or treatises on the Song of Solomon, on the Book of Job, on the Prophet Isaiah, on the Sacrifices of Holy Scripture, and on the Jews and the Christian Church.

BURROWES'S COMMENTARY ON THE SONG OF SOLOMON.*-Dr. Burrowes has given us a work which is rather of a popular than of a purely scholastic character, but one which may be read with much interest, as unfolding the design and the beauties of the Song of Songs. He begins with a long and well-written introduction, in which he examines the character of the Song, and brings forward the strong proofs, which show that it should receive an allegorical interpretation. For the full understanding of its meaning, however, and the highest appreciation of its expressions of love, he thinks that the soul must have made great progress in the Christian life. Into the hands of such souls, especially, does "the Holy Spirit give this special scroll written full of the characters of love, and whispers to them that they can never do wrong in speaking of Jesus in these terms." It becomes the "manual of the advanced Christian," and as such is to be read and enjoyed the more as we go farther and farther forward on our way. He regards the Song as consisting of three distinct parts, which, severally, exhibit "the way in which the soul that longs for the manifestation of the love of Christ is led on to the gratification of that desire; the motives by which the Lord would allure such a soul away from the present world; and the effect produced on the heart of the saint by these manifestations of love and these motives." A translation of the Song is given and also a very

A Commentary on the Song of Solomon. Second edition, revised. Philadelphia: William pp. 454.

12 mo.

By GEORGE BURROWES, D. D. S. and Alfred Martien. 1860.