evidential discussion of the same theme, and is an important addition to the doctrinal section of the Present Day Series. This section now comprises three Tracts. Mr. Arthur's ("The Divinity of our Lord in relation to His Work of Atonement," No. 35), and the Tracts by Dr. Stoughton and Mr. Edgar contained in this Volume. Dr. Reynolds contributes the fifth Tract to Comparative Religions branch of the Series. The earlier Tracts were on "The Rise and Decline of Islam," by Sir Wm. Muir ; "Christianity and Confucianism compared in their Teaching of the Whole Duty of Man," by Dr. Legge; "The Zend-Avesta and the Religion of the Pârsis," and "The Hindu Religion," by Dr. Murray Mitchell. The subject of the fifth Tract of this branch is without doubt the most generally interesting and fascinating of them all. It is "Buddhism: A Comparison and a Contrast between Buddhism and Christianity." The reader will obtain from Dr. Reynolds' discussion a clear view both of the resemblances and differences between the two systems, and be in a position to judge fairly between them. The conclusion to which Dr. Reynolds justly comes, is, that Buddhism is "an exceeding bitter cry for that which Christianity has to offer." 66 The two remaining Tracts in this volume are by writers who have previously contributed to the Series. Mr. Radford Thomson writes on "Auguste Comte and the 'Religion of Humanity';" and Mr. Iverach on The Ethics of Evolution." These two Tracts form valuable additions to the branch of the Series devoted to the discussion of prevailing non-theistic or anti-theistic theories. The other Tracts in this branch are "Christianity and Secularism compared in their Influence and Effects," by Dr. Blaikie, No. 7; "Agnosticism: A Doctrine of Despair," by Dr. Noah Porter, No. 8; "Modern Materialism," by the late Rev. W. F. Wilkinson, M.A., No. 17; "The Philosophy of Mr. Herbert Spencer Examined," by Mr. Iverach, No. 29; "Modern Pessimism," No. 34; and "Utilitarianism, An Illogical and Irreligious Theory of Morals," No. 40, by Mr. Radford Thomson. Mr. Thomson's account of the origin and establishment of the "Religion of Humanity" will be found to be eminently readable and instructive. It is another proof, if any more were needed, that man cannot do without a religion, and also that no religion that man invents for himself can adequately meet his real needs. No man-made religion can ever be a substitute for the God-given religion of Jesus Christ. Mr. Thomson's Tract clearly shows this. Nor can adequate guidance for human life be found in any system that derives morality from the laws of life and conditions of existence. Christian Ethics are the only scientific Ethics. These positions, Mr. Iverach conclusively establishes in his most masterly refutation of "the Ethics of Evolution." In the Preface to the first bound Volume of the Series, comprising the first six Tracts, it is stated that the purpose of the Present Day Tracts is-among other things To show the strong, impregnable foundations of the Christian religion, to explain and defend its Doctrinal and Ethical contents that the doubts and difficulties which are felt by so many may be removed, and the faith of Christians may be confirmed." It is also stated that, "The unique and divine character of Christianity is made more clearly manifest the more carefully and impartially its rise, spread, and results are compared with those of other religions. Rightly understood, its doctrines and ethics commend themselves alike to the enlightened intellect and conscience, and are adapted to the whole nature and life of man. "None of the non-theistic systems that find favour with so many in the present day can meet man's need or be a substitute for Christianity." It will be seen from the contents of this Volume that substantial progress has been made in the latest issues in carrying out the plan of the Series. January, 1887. XLIII. THE CLAIM OF CHRIST ON THE CONSCIENCE. BY THE REV. W. STEVENSON, M.A. XLIV. Argument of the Tract. THE aim of the Tract is to show the claim which Jesus Christ lays on the conscience. It starts from the fundamental postulate of the conscience, that every man is bound to do what he perceives to be right. Further, that he is bound to obey his highest impulse, and to do this at all costs. I. Jesus lays this claim on man, because He is the manifestation of the highest righteousness. Testimony of John Stuart Mill: no better rule of virtue than "to endeavour so to live that Christ would approve our life." The light in which Jesus shines not human, but Divine. Not to follow Him is to turn away from the best, and to violate one's own conscience. II. Jesus appeals to the consciousness of moral weakness. The strength that comes from a living person. Man fails not so much in knowledge of what is right, as in moral strength to do it. The moral power of example. Jesus a perfect standard and a never-failing inspiration, because in Him are embodied perfect righteousness, perfect unselfishness, perfect love. This to be accounted for only by His divinity. The Spirit that flows from Jesus not a mere influence, but a living Person, of omnipotent power. III. The sense of sin as a barrier to discipleship. How Christ meets this. The facts of His innocence and sufferings: His service of men and His death by their hands. The explanation: His willing sacrifice: the Lamb of God which taketh away the sin of the world. The surrender of the heart to Him. |