these powers, what they are, or how, in what condition they would place man if now called forth, seems to be wrapped up in utter darkness; but that such have an actual existence as possibilities, it seems to me all things around us, by their analogies, lead us immediately to conclude."-P. 241-246.

The most jealous orthodoxy, we should think, can have no good reason to complain of the teaching of Mr. Adams, on the score of the article here in question, though he does take pains to show that man, in his fallen state, has not become either a fiend or a brute.

The second book is devoted to the consideration of Conscience, the first of the four governing powers in man's nature; the third to the Spiritual Reason; the fourth to the Heart or Affections; the fifth to the Family or Home and its Affections; the sixth to the Human Will. Under each of these heads we have several chapters of excellent thought, and a fund of rich practical observation well fitted to make the reader both wiser and better. The whole subject is handled at the same time in the way of life, rather than as a matter of speculation. It is made to carry with it the form of an earnest direct appeal continually to the experience of those who read. The general character and spirit of the work in this view may be learned from the following ex

tract:

"There is one especial difficulty about Ethics, in that it is a science of which each one has the requisite knowledge in his own consciousness; and the presentation of it, then, in an external systematic form, is almost impossible. The business therefore of the writer, so far as he can, is to present the truths in such a manner, that each one may recognize them as facts of his own nature, and accede to the rules drawn forth by the author; but for putting it in a mechanically systematic order, it is a thing which the very nature of the science forbids. The true system in it is not of external arrangement, but of internal sequency, so that fact shall lead to fact, and principle be made a foundation-stone to principle: that so the reader shall be led to think upon his own nature, and to see by it that the principles of the science are true. For often it happens that a fact or truth shall be denied by him under the influence of prejudice or of ignorance, which had he seen it in its ethical connection with others of which he would make no doubt, though they have never been brought up consciously to his mind, he would at once have acknowledged to be true. Let not the reader then expect this external, mechanically systematic order from us; we are content if we present the various truths of Ethical Science in the peculiar systematic method which we have described above

that form which we feel most appropriate to a science, all the facts of which are in existence in each one's breast."-P. 187.

The aim and scope of Mr. Adams' work are in the fullest sense churchly and christian. It does not propose however to be a direct exhibition of the idea of religion, as this springs from the grace of the Gospel. The author himself is careful to tell us, that Practical Christianity, as it is reached by human nature in covenant with God, forms a higher sphere of truth to which the discussion here presented must be taken as simply preliminary and introductory.

"The Ethics of a human being endued with this high privilege, placed in this lofty position, while manifestly it is not opposite to to that of the man who is of nature only, not of grace has only the capabilities instead of the gifts, but is the crowning and completion of it is still something infinitely higher and infinitely more perfect. As the stately palm in the desert, crowned with its diadem of leaves at once, and flowers and fruit, is to the date borne in the hand of the wandering Arab, so is the true science of the Christian Life to the loftiest and truest philosophy of Nature apart from Grace. In both cases, it is true, the germ exists the same, but in the latter the influences are wanting that shall develope it. That germ in the case of the natural man, the spiritual nature that is in him existing, which renders him capable of grace, I have in this book treated of. Spiritual Ethics, the ethics of man in covenant with God, is a distinct and higher part of the same science, and is practical Christianity. At some future time, in the ripeness of maturer years and by the light of fuller knowledge, I may enter upon the examination of this loftier science."-P. 375, 376.

Here again the Reviewer before noticed affects to find a theological latitudinarianism. He will have it, that morality is a word of no meaning short of full Christianity. "Here in our judgment," he tells us, "is the grand mistake of the writer, which runs through his entire book. He has looked first upon human nature, its condition, character, susceptibilities and capabilities, in a humanitarian rather than a Christian aspect, and has based its moral training upon its natural capabilities, rather than upon its supernatural relation and assistances." Again: "Mr. Adams would have been truer to his title, had he at once thrown aside every thing like a mere human philosophy, and contemplated human nature, not in its original or fallen state merely, but also as redeemed, and brought henceforth into new relations, and under new and supernatural influences. In doing

this, he would we think have been guarded from positions, which seem to us erroneous and exceedingly unfortunate."-But this is to wrong egregiously both Mr. Adams and the subject of his book. It is not true, that he pretends to construct a science of man's moral nature on simply humanitarian ground, or that he has no regard to redemption as the necessary condition of morality and virtue in any complete form. On the contrary, his work is designed and well suited to shut men up to Christ, and to lead to him pedagogically, from beginning to end. It goes however on the assumption that Christ came, not to destroy, but to fulfil the sense which belongs to man's nature naturally considered; and that to understand this properly, is the surest way of seeing and feeling the necessity of that higher economy of supernatural grace and power, which is brought to light through him by the Church. Morality is not at once Religion, and still less Christianity; although it is perfectly true, that it can never complete itself except under this high form. Christianity does not bring into man his ethical nature, his moral necessities and capabilities, as though he were before a tree or a beast; it finds him with all this, and proves itself to be from God by meeting it with the power of a higher life, the complement of supernat ural grace, whereby alone it can be redeemed from the law of sin and raised into true freedom. There is fair reason then, and full room, for such a study of Man ethically taken, as Mr. Adams here attempts, in the way of propedeutic discipline to the full science of Practical Christianity; and the censure which we have just quoted strikes us, accordingly, as altogether more

nice than sound.

We close with a brief extract from the Concluding Remarks of the author, which may serve still farther to illustrate his somewhat quaint style, as well as the general aim and spirit of his work:

"I must now, in all justice to my reader, tell him that the system I have here laid before him is not a system of my own, invented by myself, but that it is the Ethical Science of the first Christians, as far as I have been able to distinguish and feel it. This I have, as it were, translated into the thought of our age and time, out of the thought of men of different ages and different times. That is, I have attempted to present, in a scientific form, as a system, before the ordinary reader, the Ethics of Christianity, as held by the Church unbroken, before the ambition of Rome and the pragmatical spirit of Constantinople had rent the Church in two.

-If the reader who has gone thus far is contented with it, thinks

that it gives a sufficient and satisfactory account of Human Nature, its problems and their solution, in the first place I claim from him no praise, personally in this book. I profess to present the Ethics of the Ancient Church. Augustine, Athanasius, Cyril, Cyprian, Origen, Tertullian, these men whom every puny writer of the present day thinks himself privileged to scorn at these are the sources from which I have obtained the principles here presented in a connected form; men who, often by the meditation of a whole life of holiness and self-denial, thought out and established forever the Christian solution of a single one of the problems of nature herein discussed. These results the theologian will often discern, in these pages, given in a few lines, while, in the original, volumes hardly embrace their discussion. For myself therefore I claim no praise of originality or genius; but that one of bringing again before the world, in a shape to every one tangible, the Ethical Science of Apostolic Christianity, undivided and at unity with itself.-So far with regard to myself I have said to him, who has thus far read the treatise with satisfaction; now, with regard to himself, I say, if he be convinced of the truth of these principles, let him not for a moment abide in a barren philosophy, but act upon the principles herein laid down. Let him begin to cultivate his Spiritual Inward Nature at all risks, and under all pain and loss to make it the ruling and supreme governor of his action. The author has now come to the end of a laborious work, which he felt to be needed. He has worked upon it sincerely and ardently, for he knew of no book embracing the subjects treated upon herein, so as to be accessible to the mass of readers and at the same time pleasing to them. How he has succeeded time will tell; but if the reader feels that the author has so far succeeded as to supply, even in a small degree, the great want of a book upon these subjects, the author would ask of him not to let the book rest upon his shelves,, but to bring it before the notice of those to whom it is likely to be of service."

J. W. N.

SCHAFF'S CHURCH HISTORY.

Geschichte der christlichen Kirche von ihrer Gründung bis auf die Gegenwart. Dargestellt von PHILIP SCHAFF, Professor der Theologie in Predigerseminar zu Mercersburg in Pennsylvanien. Matth. xiii: 31-33. Erster Band: Die allgemeine Einleitung und die erste Periode, von Pfingst. feste bis zum Tode des heil. Johannes. (a._30-100.) Mercersburg, Pa.: Selbstverlag des Verfassers. Zu haben bei: Ernst Schäfer in Philadelphia und Leipzig; Rudolph Garrigue in New-York. 1851.

THE appearance of this work deserves to be considered certainly something of an event. It is the first volume of what proposes to be a full History of the Christian Church from its origin down to the present time, replete with German learning and written in the best and purest German style, worthy in this respect to compare with the first productions of like character in Germany itself and sure to be received with respect among leading scholars in that land of literature and science; and yet it is in full an American work, brought out in a retired American village, where it was necessary even to create the press that was required for its publication, and designed primarily for the use of a public on this side of the Atlantic. For those who are at all acquainted with the difficulties that were to be surmounted in the case, the execution of such a work, and the highly respectable style in which it appears, cannot fail to be taken as highly complimentary to the resolution, patience and persevering diligence of the author, no less than to his learning and scholarship. The outward show of the book is in all respects neat and handsome, and well suited to the dignity of its subject and theme. Its real substantial worth however lies of course in its contents; and we have no doubt that the estimate put upon it in this view by all competent judges, will be favorable in the highest degree.

The work bears upon it the marks of true learning and vigo rous independent thought from the first page to the last. In the nature of the case a Church History may not pretend to absolute originality; it must go over the same field of matter and fact that has been already passed over by many previous works of the same sort; and to make no account of what has been thus done by others, would be to forfeit from the start all claim to rational respect. The author before us affects no such false and weak singularity; but owns in full what may be called the historical character of the science of Church History itself, aiming