either time, by Himself. But in each deadly encounter, the adversary was more than matched. For all time and all believers his plotting head was bruised by the Messiah's wounded heel.

That admission, could He have been prevailed upon to make it, whether through reservation or silence, Satan knew would as effectually prevent the Messiah from coming as king into possession of the Kingdom of God, as the scribes' ignoring of the words of Moses, hindered him from becoming a member of it. Had not Christ looked beyond the judge who adjured Him, and put His own faith and knowledge into the words of the high priest's oath, it had been no oath to Him, and He would have been free to remain as silent in his presence as in Pilate's, when he remonstrated, "Speakest thou not unto me?" or as He was before the same high priest when He held His peace at his command to answer the minor accusation of the suborned false witnesses. He chose to answer; and not like men, unto men, but unto God, Though all the consequences of His confession were fully in sight, not only the abuse and the cross which He should suffer from men, but the wrath and curse of God which He should endure when nailed on that cross as the representative of sin, and the substitute of sinners-Jesus of Nazareth never flinched nor swerved, but firmly set to His death-warrant the ineffaceable seal: "Thou hast said. I AM."

Scorning, at the dread moment, the hateful suggestions of Satan, "Save thyself," and "Come down," before the last great agony, the Messiah clung to His cross as to a throne. Nothing could shake his confidence in God, nor in Himself, as the Son of God. When forsaken of Him, He still called Him, "My God, my God;" and though His heart was broken with anguish, at the close He said, "Father, into thy hands I commend my spirit."

Of St. Paul it was said, "This man might have been set at liberty, if he had not appealed unto Cæsar," and of Jesus the Christ it may be said, He could have been released had He not ap

pealed to the Triune God. The civil tribuna Him innocent and without a fault, and the would have been obliged to do the same on th mission that He was a little less than "equal wi this would have compromised the trinity of Jehov self as one of its members, and therefore He he whole truth, abating not a jot of it. Paul preferr ment, that he might preach Jesus to the Gentil of the Cæsars, and Christ chose death that He mi sinners at the court of Heaven. A task which store for the M

and judges knew not of, was in

its accomplishment He had been "sifted as wheat found of men " without sin," and of Satan" withou heart or mouth, and of God to be equal to Hims and holiness as well as essence and nature, He w ledged by Him to be His Son, and accepted to d works of fulfilling, by His death, the old dispen introducing by His resurrection the new, and through these successive and united acts of Saviou diator, the Redeemer of men.

VIII.

NOTICES OF NEW BOOKS.

A SYSTEM OF CHRISTIAN ETHICS. Based on Martensen and Harless. By Revere Franklin Weidner, Doctor and Professor of Theology, etc. Philadelphia: G. W. Frederick. 1891. Price $2.50.

This is a theological rather than a philosophical work. The author has aimed, as he says in the preface, to unite the philosophical character of Martensen's work on Ethics with the Biblical character of the work of Harless on the same subject, but he retains the theological standpoint throughout. His data he gets from the Scripture in the same way as in the case of a work on Dogmatic Theology. This is all right and proper in its way, but the result is a work in one of the departments of theology.

A philosophical ethics, on the other hand, starts from the data of reason, and may admit the light and guidance of revelation, just as a work on psychology may freely use the Scriptures where they bear upon the subject; but this is something different from what is called a Biblical psychology; such as the work of Delitzsch. A philosophical ethics is not necessarily un-Christian, or anti-Christian because the subject is treated from the standpoint of reason. On the other hand it may be eminently Christian, in so far forth as the author recognizes the harmony of reason and revelation, and the superior light of revelation so far as it bears on his subject. This, indeed, is the best way to harmonize reason and revelation. Just as a writer on dogmatics takes its data from revelation, yet seeks to present his subject according to reason, rationalizes revelation, so in the treatment of ethics he may start from the standpoint of reason and harmonize his work with revelation.

The author of this work points out the difference between religion and morality. They are inseparably united, yet they are not identical. Morality will always take its character from the character of the religion which intones it, and as Christianity is the highest and best religion, the absolute religion, so that morality is the highest and best which is moulded by Christianity. A science is not made Christian by merely introducing Scripture passages freely in its treatment, but rather by showing throughout its principles in harmony with those of Christianity.

It is in this way that Christian, or rather theological, ethics and philosophical ethics are drawing nearer together. Kant's Ethics is

not non-Christian because he starts from the intuition law enthroned in man, but rather because he rises n the plane of legalism instead of love.

The work before us is not marked by originality, bu reproduction, as the author says, of Martensen and outline is a good one for bringing the different depart before the mind of the student. After the introducti the Highest Good, summum bonum, virtue, the Law, a to individual ethics. This last receives a full treat comes social ethics, the family, the state, art and sc with a chapter on the church.

The author has spent many years in teaching the sub long experience has been of great account, in enabling sent his material in a lucid manner to the mind of the has given us a work which is eminently adapted to the inaries. A similar work of a philosophical character, s the standpoint of reason, yet permeated by the light o is yet a desideratum in this country.

THE CHURCH FOR THE TIMES. A Series of Sermons, by William Fr The Church's One Foundation, Is Jesus Christ Her Lord." W York: The Lakeside Press, 1891. Contents: 1, The Church's F Church's Worship. 3, The Divine Church. 4, The Church's Mi Church's Method. 6, The Church's Confidence. Price in paper These sermons read like tracts for the times. They rev conception of the one holy, catholic, and apostolic church w largely dropped out of the faith of this generation. True been awakened a tendency during the last quarter or ha to restore it in the minds and hearts of the people, bu wrought by the spirit of sect and schism in our common P ism has by no means yet been overcome. The subjecti came to the ascendant in the Reformation ran out in su times to an almost losing sight of a real objective churc vidual liberty and individual piety are highly important, a require to be emphasized, but no such liberty can thrive recognizing the authority of the church, nor can personal sound if it leaves out of view the mystery of the church sermons bring out clearly and forcibly the objective charact church, and its divine character. It is refreshing to fol preacher as he rises above all sectarianism in his description one church of Christ.

The sermon on worship is admirable, as are indeed all the but this comes home to us in the Reformed church on acc the long controversy and contest through which we had to p fore we reached a liturgy. Mr. Faber refers to the liturgy pr for the Presbyterian churches in Scotland, and which is used large number of their churches, and adds that it is similar

form of worship used in his church. We brought a copy of this Scotch Liturgy with us from Edinburgh, where it was presented to us by Prof. Dr. Mitchell, of St. Andrews. It is about the size of, and very like, our Order of Worship.

The author of these sermons spent a year in our Seminary. Afterwards he read and studied the theological literature of our church in the Mercersburg Review, the writings of Dr.Nevin, etc., and, although pastor of a Presbyterian church, yet he is in hearty sympathy with our theology. But most of all he is an independent thinker and gives evidence of a maturity of mind and breadth of view which give good promise of his future. His article in the Andover Review on the Life of Dr. Nevin was a truly able production. We shall hear from Mr. Faber again, for such talent cannot be hid under a bushel.

MANUAL OF CHRISTIAN EVIDENCES. By George Park Fisher, D.D., LL.D., Titus Street Professor of Ecclesiastical History in Yale University. New York: Charles Scribner's Sons. 1890. Price, 75 cents.

In this little volume of 120 pages we have truly multum in parvo. Designed "to prove that the narratives of the life of Jesus, which are contained in the New Testament, are true, and that Christianity has a supernatural, divine origin and sanction," it, in a brief but clear and connected form, presents all the more important evidence bearing on these points. Among the subjects discussed in the volume are the nature of the evidence, the possibility and proof of miracles, the supernatural origin of Christianity as involved in the portraiture of Jesus in the evangelists, the resurrection of Jesus, the genuineness of the gospels, and the proof of Christianity derived from prophecy, the conversion and career of the apostle Paul, the intrinsic excellence of the Christian system, the contrast of Christianity with other religions and with philosophic systems, and from its utility and its rapid spread in the first centuries. That these subjects are all treated in a scholarly and masterly manner the name of the author is itself a guarantee. The work ought to be widely circulated and deserves careful study. We know of no better popular manual of Christian evidence.

THE EVIDENCES OF CHRISTIAN EXPERIENCE. By Lewis French Stearns, Professor of Theology in Bangor Theological Seminary. New York: Charles Scribner's Sons. 1891. Price, $2.00.

We have read this volume with much interest and can heartily recommend it to our readers as well worthy their attention. The subject with which it has to do is a highly important one, and is treated in an unusually judicious manner. The author is not only a thorough scholar, but also a man of truly philosophic mind. Every page of his work gives evidence of acute and vigorous thought, and is written in a clear and forcible style. The special topics con