227. Is sanctifying grace at all needful to any man, unless it be with respect to that which is his duty, and in respect to which he is without , excuse?

228. What is the sum of man's duty, and what the effect produced by the sanctifying influence of the Spirit?

229. Can that holy volition in us which is wholly the effect of divine power be wholly our act, and our duty?

230. How can it be made to appear that unbelief is a sin, and that all errors in moral matters are of a criminal nature?

231. Will the wicked, the heathen, Jews, infidels, and errorists of every kind, be without excuse in the day of judgment?

232. What is the essence of true virtue or holiness?

233. Is there no virtue in the exercises of natural conscience, the moral sense, natural compassions, natural generosity, or natural affections? 234. What do you mean by self-love?

235. What do you say concerning this definition of self-love?

of our own happiness.

236. Is not self-love the root of all virtue?

237. Are the voluntary exercises of self-love positively sinful?

- a love

238. Does self-love proceed from an original and peculiar bias, or principle?

239. As distinguished from selfishness, can self-love be subordinate to the general good?

240. Does a sinner love himself more than a saint loves himself?

241. Is the enmity of the sinner against God disinterested?

242. What do you mean by disinterested love?

243. Is God to be loved disinterestedly?

244. If a man love God directly and disinterestedly at all, will he not love him supremely?

245. Are the voluntary exercises of natural compassion, natural generosity, natural affection, and all voluntary exercises in the unregenerate positively sinful?

246. What do you mean by moral obligation?

247. What is the primary foundation of moral obligation?

248. Is the knowledge of the will of God necessary to moral obligation? 249. Is the will of God itself or his moral perfections the primary foundation of moral obligation?

250. Is the knowledge of the existence of God necessary to moral obligation?

251. Is the existence of God itself necessary to moral obligation?

252. Is God himself free from moral obligation?

253. If the tendency of an action to happiness be the primary foundation of moral obligation, will it not follow that natural good is more valuable and important than moral good?

254. What other foundations of moral obligation have been invented and published?

255. In what sense do the unregenerate desire to be regenerated? and in what sense can they pray for regenerating grace?

256. Is it the duty of the unregenerate to pray for regenerating grace? 257. Do the unregenerate desire the happiness of heaven?

258. What is the utmost which the unregenerate do in the use of the means of grace?

259. Is any real duty done by the unregenerate in the use of the means of grace?

260. Are all the voluntary external actions of the unregenerate positively sinful?

261. Do the unregenerate grow better in the use of means?

262. What is the immediate duty of the unregenerate; and to what are they to be exhorted?

263. What is the real advantage of an assiduous use of means to the unregenerate?

264. To whom are the promises of the gospel made,- to the regenerate or unregenerate?

265. Are there no encouragements given to the unregenerate? and what are they?

266. How do you prove the saints' perseverance?

267. Can you make it appear that the promises of the gospel mean

more than that those who persevere shall be saved?

268. Is assurance attainable by saints in this life?

269. Is assurance essential to faith?

270. By what means is assurance to be obtained?

271. What is the witness of the Spirit? and is it mediate, or immediate?

272. What is the seal of the Spirit?

273. Do all real Christians know the time of their conversion?

274. Do all real Christians certainly know that they are converted at all?

275. Are great awakenings and convictions of conscience, followed with great joys and comforts, and attended with texts of Scripture extraordinarily suggested to the mind, proofs of real conversion?

276. Is the state of the righteous and the wicked between death and the resurrection a state of sensibility? and how do you prove it?

277. How do you prove the resurrection of the body and the general judgment?

278. How do you prove the immortality of the soul?

279. Will the secret sins of the righteous be made public at the day of judgment?

280. Do the saints in heaven know anything that is done on earth?

281. How do you prove that the institution of the Sabbath is of perpetual obligation?

282. How do you prove that the Sabbath is changed from the seventh to the first day of the week?

283. How do you prove that public worship ought to be attended on the Sabbath?

284. Which evening is to be kept as a part of the Sabbath?

285. What is the foundation of the duty of prayer, since God is immutable?

286. How do you prove that family prayer is a duty?

287. Ought we to pray for perfection in this life?

288. What is the nature of a Christian church?

289. Who are fit subjects for communion in the church?

290. Ought we to have universal charity for all professing Christians? 291. Ought we to think that all sects of Christians are right?

292. What is the nature and import of baptism?

293. How do you prove infant baptism?

294. Does infant baptism alone give a title to all privileges of the church?

295. What is the nature and import of the Lord's supper?

296. Are the same qualifications necessary for an attendance on both sacraments?

297. What are the rules and what the end of church discipline?

298. What is just matter of discipline and excommunication?

299. Is heresy a just matter of excommunication?

300. Is Universalism a just matter of excommunication?

301. Is marriage a sacrament?

302. In what case may divorce take place?

303. May a man marry his wife's sister?

306. What is the character of a good minister of Jesus Christ?

307. Have you reason to think that you are possessed of the spiritual part of the character of a good minister of Jesus Christ?

308. To whom does the performance of ordination belong?

309. May a man preach as a candidate before he is ordained?

310. If we hold that ordination belongs to the elders, must we also maintain that the line of ordination has never been broken?

311. In what does the happiness of heaven consist?

312. Why is holiness necessary to the enjoyment of the happiness of heaven?

313. What are the essential or fundamental doctrines of Christianity?

ARTICLE VIII.

RECENT FOREIGN THEOLOGICAL WORKS.

History of the Bible and of Biblical Exegesis to the Present Time (Histoire de la Bible et de l'exégèse biblique jusqu'à nos jours). By Great Rabbi and Professor L. Wogue. 8vo. pp. 383. Paris: Fischbacher. 12 francs.

1881.

Usually German works are discussed in the Bibliotheca Sacra by the present writer, but the work of other foreign theologians deserves notice also, and the work named above may well excite our curiosity, for its existence and contents tell a valuable and a strange story; valuable as an evidence of how much or how little the highest Jewish ecclesiastics know of the Hebrew scholarship of Christianity, or of any scholarship; strange, too, as an evidence of the lack of scholarship which Judaism tolerates and produces. We quote from a review of the work by Professor E. Kautzsch of Tübingen. "Our expectations are of course hardly lessened on reading that the work was intended not for the press, but for the students of the Israelite Seminary." Surely Jewish students ought to receive the best fruits of Jewish scholarship. "The author makes as if he had consulted the more recent German works on Old Testament Introduction. Yet he knows nothing of any books later than Eichhorn (1790, 3 vols.), Michaelis (whom he does not use), and the Roman Catholic Jahn's Introduction of 1814 (i.e. the purified abridgment of the larger German work)." After all Rabbi Wogue is not very far behind some of our own methods. Are we English writers altogether up to date, and up to critical accuracy, when one of us, seeking to prove "the disagreements of the scholars who have attempted to separate the Levitical parts of the middle books, Exodus to Numbers, from the rest of the Pentateuchal writings," exhibits in evidence of this the disagreements between Stähelin's De Wette's Introduction to the Old Testament, Parker's translation, published in 1850, and Nöldeke's Untersuchungen, published in 1869? Disagreements surely ought to arise in nineteen years of Hebrew investigation. Herr Kautsch gives the following very interesting extract from M. Wogue's work. The latter says: "It is known that the division of the Bible [i.e. the Old Testament] into Torah [the Pentateuch], Nebhi'im [Joshua, Judges, Samuel, Kings, Isaiah, Jeremiah, Ezekiel, and Hosea to Malachi], and Kethubhim [the remaining books] is based upon the varying degrees of sacredness and

.....

authority of the books, and upon the gradually decreasing quality of the inspiration in these several classes of books. The Torah was written by men under the direct or immediate inspiration, entitled the dictation' of God; the prophets (Nebhi'im) by men under the indirect but higher inspiration; the Hagiographa (Kethubhim) by men under a lower inspiration, entitled, the holy spirit." Herr Kautsch adds, "Thus, it is quite immaterial to our author whether the Book of Joshua was edited entirely by Joshua, or partly by others, for in either case 'there exists the same degree of inspiration. It is in either case Nebhi'ia, and the dogmatic homogeneity of the book is not affected.' Quite otherwise is it in the case of the Pentateuch. If the Torah contained a single line produced by any other than Moses, the book would be une oeuvre bâtarde et hétérogène, and it would have no longer a full claim to our reverence. Thus M. Wogue disagrees with the Beraitha in the treatise Babha Bathra in the Talmud, which assigns the last eight verses of the Torah to Joshua. He agrees with R. Simeon, who held that Moses wrote these eight verses (Deut. xxxiv. 5 ff., concerning his own death) at God's dictation." "The third Part," says Kautzsch, "treats of the History of Jewish Exegesis in three periods: the Time of its Childhood, down to Saadja; the Time of Maturity, down to Abravanel; the Time of Decay, down to Mendelssohn (from the time of the latter dates a new period of bloom). Naturally a Christian reader, desiring information concerning the Talmud, Midrash, and Mediaeval Jewish literature, will be best satisfied with this part of the book." Yet, adds Kautzsch, "the statement that Gesenius's Grammar was an abridgment of the Lehrgebäude is hardly worth noting, farther than to point, out that Gesenius's Grammar appeared first in 1813, and the Lehrgebäude in 1817. That a History of Exegesis down to our own Times' has, in its paragraph on Christian Hebraists,' not one word concerning Olshausen, whose Lehrbuch appeared in 1861! not to say of Böttcher or Stade! makes one pause." The author is Grand Rabbi of France and Professor in the Israelite Seminary in Paris.

Rome and Christianity (Rom und der Christenthum). By the late Prof. Dr. T. Keim. A Description of the Conflict between the Old Faith and the New in the Roman Empire during the first two Centuries of our Era. Edited from Keim's мss. by Pastor H. Zeigler. 8vo. pp. 667. Berlin: G. Reimer. 1881. 10 Mark.

We quote the following lines from the Theol. Lit. Ztg. "In our estimate of the work we must not forget that the author wrote it twenty years ago, and did not then regard it as ready for the press. Its value lies especially in its minute exhibition of the political and social conditions of the Roman empire, and its description of all moral, religious, and intellectual forces of antiquity which warred against the gospel. That