Christian and most eonducive to the good of the world. It claims no right to compel any man to join its association or accept its views; but it does claim the right of not allowing its pulpits or other institutes to be used for the purpose of assailing and destroying its own fundamental principles. Like every other voluntary association for a philanthropic purpose, it has a right to limit its own principles and actions, and to confine its voluntary agents and ministers, young or old, within those long-held and well-known limitations. The measures taken to secure itself from the intrusion of hostile or hypocritical members are perfectly wise and right. The attempt, like this of the Westminster's, to caricature and vilify them with exaggerating, sneering, or opprobrious words and phrases, is itself proscriptive and persecuting. So far as the young candidate for the ministry is concerned, he is as free in choosing his course as any young man can be in choosing any course of life. It is no fault of ours, it is the misfortune of our finite human nature, that a large part of our most momentous choices for life have to be made in the immaturity of youth. We believe that few make a happier choice than does the young man qualified by nature and grace to enter the Methodist ministry. Many, no doubt, mistake their call; but those who therein do obey a truly divine call, need desire or envy no other calling. To our infidel reviewer the Conference is old Spider inviting young Mr. Fly into his webby parlor; to us it is a divine messenger calling youth and holy ambition to the field of highest usefulness-to a grace and glory here, and a crown hereafter. So far as the aged minister is concerned, to our view the reviewer's picture is shamefully false. Where sincere changes of opinion in advanced life have taken place, what our Church has asked is that her pulpits and institutions be not used or abused to propagate doctrines which she condemns. To the piety and services of the dissenter she still pays commensurate respect. If he feels bound to proclaim his new tenets, she rightfully excludes him from using her institutes or her communion for the purpose. Whatever inconveniences result to him from making a change in his relations are outside the direct aims of the Church in excluding him, and are results arising from the nature of things, and not from any ecclesiastical purpose. We believe that all such truly

conscientious cases are treated with the most humane and fraternal consideration.

LONDON QUARTERLY REVIEW, October, 1870. (New York: Reprint-Leonard Scott, 140 Fulton-street.)-1. The War between France and Germany. 2. Sir Henry Bulwer's Life of Lord Palmerston. 3. Prevost-Paradol and Napoleon III. 4. Mismanagement of the British Navy. 5. The French and German Armies and the Campaign in France. 6. Von Sybel's History of the Revolu tionary Epoch. 7. German Patriotic Songs. 8. Inefficiency of the British Army. 9. Terms of Peace.

Of Lord Palmerston, who died at the age of eighty-one, this Review says: "If he had died at seventy, before his first Premiership, the place permanently assigned to him by history would be among British statesmen of an inferior order: he would have no pretension to rank with Somers, Walpole, Chatham, Pitt, Fox, Burke, Peel, or Channing."

We are informed by our friends of the Independent that the new Governor of Missouri, Gratz Brown, has adopted the rule that young manhood is the condition requisite for any place under his administration-age, with whatever ability, being a supreme disqualification. Palmerston, in the zenith of his statesmanship at above seventy, would have been incompetent to serve the illustrious Brown. Franklin at the most brilliant period of his diplomacy, John Quincy Adams in the most noble era of his congressional life, Wesley at the summit of his ecclesiastical statesmanship, would have been disqualified to be the servitors of mighty Brown. Rehoboam adopted the same policy of juvenile counselors, and the division of his kingdom was the permanent consequence. Something of a similar divisive effect, we believe, has already been the result of Mr. Brown's politics.

German Reviews.

ZEITSCHRIFT FUR WISSENSCHAFTLICHE THEOLOGIE. (Journal for Scientific Theology.) Edited by Doctor Hilgenfeld. 1869. Fourth Number.-1. HILGENFELD, Volkmar and the Gospels. 2. GRIMM, Introduction to the Epistle of St. James. 3. HILGENFELD, The Two Epistles of Clement of Rome, and the Recent Literature concerning Them. 4. CALINICH, The Question as to the Original Text of the Confession of Augsburg. 5. EGLY, On the Text of Exodus. 6. HILGENFELD, The Book of Joel in the Persian Age.

The editor and publisher of this periodical, which is the chief organ of the Liberal or Rationalistic school of German theology, announce that from the beginning of next year it will be considerably enlarged, and henceforth it will not only, as hereto

fore, bring essays, but reviews of important works, treating of theological or kindred subjects, as well as summaries of the contents of the most important theological journals of Germany as well as of foreign countries.

The article on the Epistle of St. James, by Professor Grimm, of the University of Jena, reviews the whole recent German literature on this book of the New Testament, in particular Hengstenberg, Der Brief des Jakobus, (Epistle of St. James, in the Evang. Church Gazette, 1866 ;) Weiss, Lehrbuch der bibl. Theologie, (Manual of Biblical Theology of the New Testament. Berlin, 1868,) and W. G. Schmidt, (Professor in Leipsic,) Der Lehrbegrif des Jakobusbriefs, (Leipsic, 1869.) The author arrives at the conclusion that the Epistle was probably written between A. D. 70 and A. D. 90.

The article by Prof. Hilgenfeld on Clement of Rome is a learned review of the two new editions of this Church father by Lightfoot (Clement of Rome, the Two Epistles to the Corinthians, a Revised Text, with Introduction and Notes. London, 1869) and Laurent, (Clementis Romani ad Corinthios Epistula. Insunt et altera quam ferunt Clementis Epistula et Fragmenta. Leipsic, 1870.)

The original text of the Confession of Augsburg is a document of great importance, as the Lutheran Church, even to this day, and in the United States more than elsewhere, is divided into schools, and even sects, by the different views concerning the original and unaltered Confession of Augsburg. The author undertakes to prove that the German text of the original Augsburg Confession still adheres to a number of Papistical doctrines, and, in particular, to that of transubstan

tiation.

ZEITSCHRIFT FÜR DIE HISTORISCHE THEOLOGIE. (Journal for Historical Theology.) Edited by Dr. Kalinis. 1870. Fourth Number.-1. BOTTGER, The Adversities of Johann Jacob Wetstein during the First Years of his Appointment at the Seminary of the Remonstrants, at Amsterdam. 2. HERZOG, Cantica; the Waldensian Text of the Interpretation of the Song of Songs.

1871. First Number.-i. KOHLER, Gottfried Arnold, the Author of the "Kirchen und Ketzerhistorie." 2. FRIEDEBERG, Contributions to the History of the Interim Agende in the Electorate of Saxony. 3. FORSTER, Dionysius the Great of Alexandria. 4. KоCH, Asterius, Bishop of Amasea. 5. LEIMBACH, Tertullian as Source for the Christian Archæology.

The Journal for Historical Theology, which was first established by Illgen, subsequently edited by Niedner, and is now under the editorial management of Professor Kahnis of Leip

sic, enters with the first number of 1871 into its forty-first year. The forty volumes hitherto published are replete with essays of profound learning, and on the most important subjects of Church history. Since the accession to the editorial chair of the present editor, the periodical has considerably gained in general interest in consequence of a much better selection of topics. Thus in the two above numbers the articles on Gott. fried Arnold, the celebrated author of the "Kirchen und Ketzerhistorie," on Dionysius the Great of Alexandria, and on Tertullian, will not fail to attract the attention of all students of Church history.

In the article headed Cantica, Dr. Herzog, the learned editor of the great Theological Cyclopedia, gives the Waldensian text of an interpretation of the Song of Songs, a German translation of which had been published in the Journal of Historical Theology in 1861. The Waldensian text probably belongs to the fifteenth century, and is one of the most important documents for a history of the language of the Waldenses.

ART. XI.-QUARTERLY BOOK-TABLE.

Religion, Theology, and Biblical Literature.

Adam and the Adamite; or, the Harmony of the Scripture and Ethnology. By DOMINICK M'CAUSLAND, LL.D., Author of "Sermons in Stones," etc. 12mo., pp. 324. London: Richard Bentley. 1868.

Doctor M'Causland, in the present volume, essays to reconcile the Bible with science and history on the theory of plurality of origins of the human races. The unity of the human races consists not in the oneness of progenitorship, but oneness of intrinsic nature, oneness of "blood." His work is written with learning and elegance of style. His theory has one clear superiority over that of the Duke of Argyle and Dr. J. B. Thomson-that, while the latter, admitting the oneness of origin, and throwing the Adamic. creation back through myriads of years, requires the violation of the sacred text, and destroys the Messianic genealogy, this only demands changes of interpretation-changes which at first seem strange and revolutionary, yet do not, as he maintains, disturb the foundations of the evangelical theology.

Genesis gives the history of the origin of the Caucasian race, the last and noblest of the species, six thousand years ago at the Edenic center. But for its primal fall this race was charged with a mission of untold good to the races of men previously existing; namely, the Turanian, Negro, Khamite, etc. As it was before the flood, Cain and his race, going eastward, built cities for the old races, instituted pasturages of herds, invented music and iron work, and gave China that civilization which she could stereotype but never improve. The Cainite branch fused, and lost itself in the indigenous populations. The deluge destroyed the pure Caucasian race, excepting a single family, and, covering the area described by Hugh Miller, left no traditional traces of itself out of the Caucasian races, whether in Egypt or in China. When the flood subsided, from the three fathers of the Caucasian race, Shem, Ham, and Japheth, the progenies went forth from the land of Shinar, the first into Syria, Chaldea, and Arabia, the second into Egypt, the third eastward into India and westward into Europe. The sons of Ham, led by Mizraim, got possession of Egypt, as Josephus says, "without a battle," and ruled it as the "shepherd kings" during the five hundred years from the dispersion to the death of Joseph. The shepherd race, after invading in vain Syria, Greece, and Carthage in succession, emigrated to America, and erected those vast architectures in Egyptian style so surprising to travelers of the present day.

The two languages of the two existing tribes of the Caucasian race, Hebrew and Aryan, differ widely; neither can be derived from the other, but both bear marks of derivation from a common original. Each is a wonderful structure, appearing as if created by some one master-mind, and yet showing traces of some fracture like that at Babel. The speakers of these two dialects alone possess a great history. The one Caucasian race alone, being about one fifth of all the races, is a superincumbent patch, as if latest born, and overlying the rest.

When Paul says that all men are of one "blood," he does not say of one descent, but of one physical nature. Physically speaking, "the blood is the life;" and where the blood is one, so as to be capable of procreative mixture, the vitality is one, and the species is one. But of Paul's declaration that "By one man sin entered into the world," we find a better solution than M'Causland gives in an old English defender of the doctrine of a pre-Adamite race in our possession, which briefly is as follows:

All evangelical theologians admit that the justifying power of