views of what human life ought to be. It contains extracts made with taste and judgment from the more picturesque dialogues. "The work,' says the London Quarterly Review, is not unlike Lowth's Lectures on Hebrew Poetry.' In 1834-5, Van Heusde published in the Dutch language, 'The Socratic School, or Philosophy for the 19th Century, in three parts.' This production is reviewed by Ullmann in the Theological Studies and Criticisms for 1837. It is not so much an exhibition of the mode of thinking of Socrates and Plato, as it is a presentation of the wisdom and practical observations of those great men, with special reference to life and to our times. The author has kept prominently in mind the relation of the Socratic philosophy to the christian religion. The first part contains remarks on the Beautiful and on the corresponding abilities and powers of man, on the fine arts, music, poetry, etc.; on truth and the means of acquiring knowledge; on the sciences, their principles and nature, and their application in particular departments; on the relation of art and science, and the bearing of both on the education of man. The second part relates to the so-called moral and positive sciences, jurisprudence, theology, etc., but more particularly to ethics, philosophy and history, and develops their nature and principles. The third part goes over into the metaphysical region, and handles at length the relations of philosophical knowledge to the ancient world, to religion and to Christianity. Here the author takes special pains, for the benefit of younger theologians, to point out the best way in which study can be pursued. He inquires how far the ancients went in the knowledge of religious truth, and in what points they were at variance with the higher revelations of Christianity. 66 In 1835, Dr. Charles Ackermann, archdeacon at Jena, published a book of 370 pages, entitled the 'Christian in Plato and the Platonic Philosophy.' This is reviewed in a very able manner, in the ninth volume of the Stud. u. Krit. by Dr. C. J. Nitzsch, and Dr. Henry Ritter. "In Ackermann's work," says Nitzsch, we have the fruits of rich and persevering study, a living acquaintance with the objects compared and of their relations, and an inward, spiritual love for them. The author makes the things themselves speak; he possesses, in an extraordinary degree, the gift of causing them to speak. Aside from the clearness and the definiteness of his principles, we cannot class him with any particular school, although he has brought himself into vital connection with all existing philoso . phy." A principal thought in the treatise is, that Plato designed happiness for man, but still did not produce it.' The author then proceeds to point out the difference between Platonism and Christianity. The former wants the person and the deed, the life and sufferings of the Redeemer. Sin is rather a mistake than sin. Platonism knows nothing of the humbleness and the child-like reverence which Christianity awakens. It does not lead to a holy, personal, living God. In 1837, Professor Baur of Tübingen published an essay with a title similar to that of Ackermann. We translate the following from the preface: "An Essay by Ackermann under the title of the 'Christliche des Platonismus, the relation between Platonism and Christianity, has unquestionably given to this particular object of inquiry a certain degree of interest for the time being. On this account, a new treatise, under the same designation, cannot appear strange. Ackermann, however, has not included in his inquiry the important bearing which the person of Socrates must have both on Platonism, and especially on the question what are the traces of Christianity in Platonism, or what is the relation of Socrates to Christ, though such a consideration is urgently demanded by the religious and theological aspects of the times. Here lies the demand to present the question lately raised by Ackermann in that definite, religious, and philosophical shape as will include the view of the subject to which I have referred, along with other matters of moment connected with the inquiry. As the external occasion of the appearance of this volume lies in the interest which the very useful treatise of Ackermann has awakened in me and in others, I may be permitted to repeat in relation to Platonism, and particularly to that view of it here presented, what I have brought forward in connection with it in some of my writings published in the last few years, in order to present more prominently the relation of Platonism to Christianity, and to the development of the christian doctrines. I refer particularly to the results of my investigations on the Christian Gnosis." Among the subjects which this writer takes up are—the principles of self-reflection in Platonism, the Platonic State and the Christian Church, the Platonic Ideas and the Christian Logos, the Preexistence and the Fall of the Soul, the Platonic Love and the Christian Faith, God and his relation to the world, the Relationship of Platonism and Christianity in respect to the importance which Plato attributes to the person of Socrates, etc. LITERATURE OF THE SUBJECT. It is well known, that the doctrine of the sinlessness of Jesus has been repeatedly discussed already. Every theological system must take notice of the doctrine; and it has also given occasion to numerous particular treatises. For the sake of presenting a view of the literature of the subject, I would cite the following works, some of which, I regret to say, I have had no opportunity to examine. The passages in the Christian Fathers, which treat of this subject, are cited very fully by Suicer, in Thes. Eccl. 1. pp. 287 -289, under the words avaμaprnoia, avaμáoτntos. In the middle ages, the controversy respecting the immaculate conception of the virgin was designed, principally, to affect the question of the sinlessness of Jesus. Among the schoolmen, Duns Scotus maintained the possibility of Christ's sinning (humanam naturam Jesu non fuisse avauάotηtov), and he was attacked on that ground. By modern, particularly Protestant theologians, the doctrine has been discussed with greater circumspection. Among the older theological systems of our church are especially to be cited, Buddeus's Compend. Theol. Dogm. p. 497; Gerhard's Loci Theol. III. 373, and Cotta's Observations appended. Still more may be found in Baumgarten's Untersuchung Theologischer Streitigkeiten, II. pp. 449, 529 seq., and in Bretschneider's Systemat. Entwickelung, p. 562. Among the more modern systematical works, which briefly treat of the doctrine, are particularly to be mentioned, Doederlein's Institut. II. p. 206 seq.; Zachariae's Biblische Theologie, III. pp. 38-46; Reinhard's Dogmat. II. § 135 and 138; Wegscheider's Institut. § 122, pp. 390, 391; Daub's Judas Iscarioth, I. pp. 55, 64, 73, and in many other passages; Knapp's Vorlesungen, II. § 93. p. 151; Schleiermacher's Christ. Glaub. II. pp. 221, 222, and in many other places; De Wette's Christl. Sittenlehre, 1. pp. 173-193. Separate treatises on the subject are, Walther's Diss. Theol. de Christi Hominis 'Avauagτnoia, Viteb. 1690; Ejusdem Diss. de Dissimilitud. Ortus nostri et Christi Hom., in his Diss. Theol. accedd. ed. Hoffman, pp. 207–244; Baumgarten's Diss. de 'Avauaprnoia Christi ejusque Necessitate, Hal. 1753; Erbstein's Gedanken über die Frage, ob der Erlöser sündigen konnte? Meissen, 1787; Ueber die Anamartesie Jesu, in Grimm's und Musel's Stromata, St. 2. S. 113; Weber's Progr. Virtutis Jesu Integritatem neque ex ipsius Professionibus neque ex Actionibus doceri posse, Viteb, 1796.-Detached passages will be occasionally quoted from other writings. AN APOLOGETIC VIEW OF THE SINLESS CHARACTER OF JESUS. PREFATORY NOTE. [THE following Treatise, über die Unsündlichkeit Jesu, is the first article in the first number of the Theol. Studien und Kritiken; a periodical established in 1828, and edited by Professors Charles Ullmann, and F. W. C. Umbreit, of Heidelberg. The treatise has exerted a visible and salutary influence in Germany. In 1836 three editions of it had been called for by the public. The translator has taken the liberty to divide it into sections, as it was not divided by the author. An incidental design in translating the article has been to show the state of theological discussion in Germany, and the wants which evangelical Christians there are compelled to meet. The reader will find in it a dignity and dispassionateness, a freedom from forced constructions and personal censures, which it were well for our controversial writers to imitate. The main design, however, of the translation has been, to exhibit the connected proof of a proposition that is generally taken for granted; and thus to render our faith in that proposition more rational, and by consequence more animating and stable. The Saviour is more honored by one who worships him, with a clear view of the reasons for such worship, than by one who yields to mere authority and blind impulse. It is a great mistake to suppose that argument is always useless, where the conclusion will be admitted without argument. The consecutive proof fastens the attention upon the principles to be proved; and by holding them up before the mind, secures their appropriate moral influence. Some American preachers, it is to be feared, are prone to urge upon the conscience the obligation to a particular feeling, without presenting to |