have been met. In taking up the reign of Frederick, Prof. Tuttle naturally felt that he might be accused of presumption in so soon reviewing a period appropriated by Carlyle. His preface states his reasons simply and forcibly and the manner in which he has acquitted himself confirms them.

In brief, Carlyle wrote the life of Frederick while Prof. Tuttle's subject is the history of Prussia. Carlyle, although most industrious in ransacking obtainable material did not have access, or did not avail himself of it, to the Prussian archives. Then the immense energy of modern German historical scholarship has produced many elaborate investigations on this period. Lastly Carlyle seems to have been inadequately acquainted with Prussian administrative methods. In this respect Prof. Tuttle has had more than usual opportunities. He resided several years in Berlin and during a portion of the period, as correspondent of the London Times, he must have had special facilities for observation. His volumes are well made. The proportions are observed, his måtter is well sifted, and his judgment in selection seems to have been excellent. His style is suited for his work. It is clear and terse and without superfluous ornament. As regards the contents his attention is not confined to politics and war but he describes social conditions and governmental methods. In this last respect his work has especial value, for it is not easy to find in English much information on the history of administration in Germany. We may congratulate ourselves that such another worthy addition to American contributions to European history has been made, and Prof. Tuttle is fortunate in having such generous encouragement as he has received from Ex-president White of Cornell.

E. G. BOURNE.

CHRISTIAN ETHICS.*-This posthumous work of Dr. Dorner is in some respects the best representative of its author's Christian thought and Christian life. His lectures on the subject here presented to the reader are stated in the Translator's Preface to have been "listened to with the greatest interest. It was in the discussion of this theme that he treated what was nearest his own heart." In his Introduction Dorner himself places this work (Sittenlehre) by the side of his Glaubenslehre with the declaration;

*System of Christian Ethics; by DR. I. A. DORNER, edited by DR. A. Dorner and translated by Professor C. M. MEAD and Rev. R. T. CUNNINGHAM. Scribner & Welford, New York.

"Christian Morals or Ethics is the second main division of Posi

tive Theology."

Dorner's conception of the meaning of morality involves the three ideas of absolute worth, of freedom, and of faith. Accordingly, Christian ethics is the science of that which is absolutely worthy, of that which, as to form, is worked out through personal self-determination, but, as to substance, is the appropriation of the natural personality by means of the divine pneuma (p. 16). The relation between Christian ethics and the merely philosophical treatment of the subject of morals, is affirmed to be one neither of contradiction nor of identity but rather one of continually diminishing difference. Under the influence of the progressive process of divine revelation the work of speculative reason upon the phenomena of ethical life will become more and more thoroughly Christian.

Under the head of "Foundation," or fundamental doctrine as to the prerequisites of Christian morality, a somewhat detailed psychological description of human nature is given. The existing variety of individual endowment, Dorner holds to be necessary in order to furnish a sphere for the display of ethical principle. This consideration leads to sections on the Temperaments, the Races and Nationalities, and the different Talents possessed by different persons. This portion of the book, however, is written with only a moderate acquaintance with modern results and opinions. It would be difficult to find a more interesting, promising, and as yet insufficiently worked field of investigation than that properly comprised under the term "psychological ethics." The scientific statement of what is in human nature as a basis for "the moral," by an expert in psychology is a work greatly to be desired.

Dorner's conception of conscience will be regarded with appreciative interest. He declines to indentify conscience with moral consciousness in general. "Not every form of moral consciousness or of moral belief deserves to be called conscience." This term must be reserved for that which passes beyond opinion on ethical matters and attains certain knowledge. "Conscience is an assured subjective knowledge of the objective validity and truth of that which in itself is good." (p. 233). Conscience holds good for reason universally and its contents concern the inmost nature, the essential part of man.

Yet Dorner considers it erroneous to suppose that all moral

ideas are innate in man in their complete form. He even seems to admit the possibility of a true development of conscience. But precisely how he would harmonize the nativistic and empiristic theories of morals he does not seem to describe. The idea of progressive divine revelation-of a voice, which is God's voice, and yet which can grow clearer and serener as circumstances improve and rational culture is gained-would appear to comport well with this view of conscience. For there are stages of conscience (see p. 237 f.); and, in its first stage, moral consciousness is not worthy to be called conscience, it is not yet concrete moral knowledge. Conscience must be formed; it is not, from the first and by its own nature, able to solve all the problems of practical life.

Toward the close of this First Part the author's views in systematic theology become very apparent in their influence over his treatment of Christian ethics. Faith in the God-man is necessary to the highest morality. "The absoluteness of Christian ethics cannot be maintained unless we recognize that the person of Christ is, and continues to be essential to the absoluteness of the Christian religion," (p. 342).

The theme with which the first half of the book closes is taken up again for expansion in the Second Part. Accordingly, the first division treats of Christ the God-man as the realization in principle of the morality of mankind. In Him we have the perfect unity of the three fundamental forms of morality, viz., the law, virtue, and the chief good. Christian virtue as exhibited in the individual is then discussed. In the genesis of Christian character, after faith and love comes Christian wisdom,-the "cardinal virtue of the intellect" (p. 382). This virtue Dorner, in a manner which seems to us somewhat artificial, identifies with Christian hope. The chapters on the practice of the different Christian virtues are written with a commendable mingling of philosophic insight and good sense. The same thing is true of those which deal with the subjects of marriage, the family, and the life of the household. After chapters on the State, Art, and Science, the book closes with a section on the idea, functions, and organization, of the Church, the absolute sphere, the religious community.

Those who are familiar with Dorner's other great works will recognize in this book his characteristic excellences and his limitations also, as respects both style and matter of thought. We are

impressed everywhere with the candor, dignity, seriousness, and lovableness of the writer's mental and ethical character, and with the variety and extent of his mental furnishing. But the vitalizing, illumining spark of genius, as it shone from the pen of Rothe, seldom or never appears on these pages. Nor does the expression of the thought drive to the very heart of the subject, piercing even to the dividing of both joints and marrow, as happens not unfrequently in the writings of Julius Müller.

It is scarcely necessary to say that the work of translation is admirably done, and that the editor's notes on the bibliography and history of the subject materially increase the value of the book.

SENSUALISTIC PHILOSOPHY.*--The treatment given by this book to its subject is of the sort which is apt to divide opinion over itself, somewhat violently, into two conflicting portions. That particular kind of speculative thinking which is here called "sensualistic" may, indeed be effectively treated in either one of several different ways. The method may be historical; and then the ancestry and genesis of sensualism are traced and its nature and implications understood. Or the method may be such as quietly, yet all the more surely, to undermine the positions of the sensu alistic and materialistic argument. Dr. Dabney adopts neither of these methods. He aims to be avowedly polemical, and this, in a brilliant and somewhat slashing way. The result is, of course, a book which will convince few except those who are already convinced, but will be appreciatively read and highly commended by those who already agree with its author. A somewhat strong distaste for this manner of dealing with philosophical problems must not, however, make us quite overlook the author's real merits.

Dr. Dabney, after stating "the issue" in the first chapter, briefly reviews, in several subsequent chapters, the course of the sensualistic psychology and ethics in Great Britain,-positivism, evolution theory, physiological materialism. He maintains, next, that the evolution theory is materialistic, and therefore false. Now, of course, this method of argument is quite unfitted to meet any of those favorably inclined toward evolution, however honest their purpose of investigation may be; for some of them will

* The Sensualistic Philosophy of the Nineteenth Century, considered by ROBERT L. DABNEY, D.D., LL.D. Anson D. F. Randolph & Co. New York.

certainly maintain that this theory is not materialistic, and others of them will undertake to show that, since the theory of evolution is both true and materialistic, we must hold materialism to be true.

Between the chapters already referred to, and other chapters refuting sensualistic ethics and psychology, Dr. Dabney discusses the origin and validity of a priori notions. In this section. particular and detailed consideration is given to the agnosticism of Sir Wm. Hamilton and of Dean Mansel, who, with Herbert Spencer, are thought to justify the proverb,-" extremes meet." Here we have a good deal of acute, and some profitable criticism. In general, the view taken of the genesis of so-called a priori knowledge is such as is held to prove the falseness of philosophic sensualism.

EDWARDS ON THE EPISTLE TO THE HEBREWS.*-We have already called attention in this Review to the series of homiletical helps entitled "The Expositor's Bible" to which this work belongs, and have expressed the belief that it will prove a valuable incentive and aid to expository preaching. The present volume fully sustains the character of the series. It consists of dissertations upon the teaching of the Epistle of which it treats, which are well fitted to exhibit and apply its doctrinal and practical contents and to serve as a model of scholarly and edifying exposition of Scripture. The style of the author is clear, vigorous and often eloquent; his temper cautious and reverent. No discussion of the authorship of the Epistle is found in the volume. The writer distinguishes him from St. Paul but continually speaks of him as "the apostle." One cannot but wonder what "apostle"

he means.

As an example of the vigorous style a few sentences may be quoted from the first chapter; "God hath spoken.' The eternal silence has been broken. We have a revelation. has spoken unto men is the ground of all religion, etc."

That God

The author of the volume is already known in theological circles by his Commentary on I Corinthians published a year or two ago. In the more popular work before us he has not diminished the impression of his ability and skill as a Biblical interpreter.

G. B. STEVENS.

* The Epistle to the Hebrews. By T. C. EDWARDS, D.D. A. C. Armstrong & Son: New York.