contains a great mass of information gathered from many sources. It is published in New York, by the author. "HUDSON'S GREEK AND ENGLISH CONCORDANCE OF THE NEW TESTAMENT" is a well-known book, really indispensable to theological students and clergymen. We simply call attention to a new edition of this book, prepared under the direction of Horace L. Hastings, editor of The Christian, and revised and completed by Ezra Abbot, D.D., LL.D., Professor in Harvard University. It is crown 8vo, pp. 742. Price, $2.50. "SOLAR HEAT, GRAVITATION, AND SUN SPOTS," by J. H. Kedzie, with 22 illustrations (S. C. Griggs & Co,, $1.25), attacks no settled scientific doctrine, but presents a new theory to account for the phenomena indicated in the title. Prof. E. Colbert, late of the Dearborn Observatory, tells us that this author has struck out a line of argument which is partially new in its application if not in its basic idea, and has developed it in so forcible a manner that probably many will be inclined to accept it as the most satisfactory explanation ever attempted of solar phe nomena. "THE JEWISH ALTAR" by Rev. Dr. John Leighton, is a small volume of 126 pages (Funk & Wagnalls, 75 cents), the intent of which is that the laws of the Mosaic altar-ritual furnish most valuable, if not necessary, guides to the cross of Christ. The book is written with ability and care. While some portions ofit conflict with the views commonly held on the subject, as a whole this treatise will have a wholesome influence on exegetical studies and certainly deserves a wide circle of readers. "GOTTHOLD'S EMBLEMS" is a book two hundred years old and known to German Christian readers generally, among whom it has had great popularity. In some measure also it has been known to English and American readers. A capital translation by Robert Menzies from the 28th German edition is now published in this country. (T. Y. Crowell & Co. $1.25.) The simple spirit and quaint wit of the book will commend it. The sub-title is "Invisible Things understood by Things that are Made." Pages 68 to 80 are omitted in this edition. They contained a list of the members of the American Institute of Christian Philosophy. The list, revised and corrected, can be found in later volumes. CHRISTIAN THOUGHT. ACCORD BETWEEN PHILOSOPHY AND FAITH. [The Anniversary Address delivered before the American Institute of Christian Philosophy, August 25th, 1886.] BY RANSOM B. WELCH, D.D., LL.D., Professor in Auburn Theological Seminary. HETHER Philosophy is in accord with Faith has been persistently questioned and denied. The proper answer to this question is of great moment to every one. It is specially so to us, for it involves the raison d'etre of this Institute-the right of the American Institute of Christian Philosophy to exist. In this paper I wish to indicate some of the salient points of contact between Philosophy and Faith-some of the salient points, for the paper must be too brief to include all-to indicate these, for the paper will be too brief, indeed, to do full justice to any. In view of the important question at issue, let us trace the meaning and method and purpose of Philosophy, and the validity and value of its conclusions. In each and all of these five particulars, I think we shall find a firm accord between Philosophy and Faith. Faith, as the term is employed in this paper, is both theistic and Christian. The Saviour said significantly to the disciples, "Ye believe in God; believe also in Me," thus combining practice and precept. In this brief statement, He gives us the vital principles of faith from which as a centre may be described the entire circuit of faith. It may be well, at the outset and once for all, to remark that Faith, with authority, condemns "vain philosophy and science falsely so called "; but welcomes the true. This condemnation, human reason and common sense approve. While Faith is by birthright sensitive and discriminating, so is true Philosophy, as we shall see hereafter. Philosophy as well as Faith has its postulates, or regulative principles. Let us mention some of these: (1) Philosophy must be assured of its true starting-point and of its goal. It must have a principle and a purpose. It is rational only as it includes these two; and, therefore, valid only as it includes these. It must begin with what is nearest and certainly knownthat is, with the rational or thinking soul itself. All knowledge begins in consciousness. What we are conscious of, that we know. This is a first postulate, fundamental and indubitable. The deepest element of consciousness is self-consciousness which gives us the assured knowledge of our own mental existence. Having this, we can proceed to other knowledge. Without this, we cannot even start in the pathway of knowledge. (2) Philosophy must admit and appropriate all the facts and faculties of mind-intelligence, emotion, choice, desire, conscience, reason. Especially must it not discard the higher or rational powers. A philosophy which denies facts and faculties of the mind, particularly if these be the higher facts and faculties, must itself be denied and rejected as nescient and as unpardonably defective in its nescience. (3) Philosophy must be constructive, not destructive, else it were suicidal; and suicide is both a blunder and a crime. (4) Philosophy must follow the guidance of consciousness in regard to man and his environment, as to what he is, and how he is related to or correspondent with his environment. (5) Philosophy must distinguish between the different in kind, as well as in degree-between the animate and the inanimate, the mental and the physical. (6) Philosophy must seek and recognize characteristics and manifestations of mind wherever they exist, whether in man himself or in his environment; and must give them due consideration as of superior value according to his estimate of these in himself, in his own dual nature, mental and physical. (7) Philosophy is to seek for wisdom, and not merely for knowledge. Though there cannot be wisdom without knowledge, yet knowledge does not exhaust the idea of wisdom. Even poetry has discriminated here. Significantly has a poetlaureate written: "Let knowledge know her place; She is the second, not the first. But Wisdom heavenly of the soul." Science may seek solely for knowledge, as in the accumulation and classification of facts which it presents as its due offering to Philosophy for a higher use. But Philosophy is to seek for rational principles in the origination of all these facts, whether in man or in his environment, and for rational purpose in the beginning and the end of these facts. Here is its goal, as well as its beginning. (8) Philosophy starts with experience, however this may have originated. This experience, however it may originate, is always internal-an experience within the soul; else it is not experience. (9) Philosophy proceeds under the guidance of something higher than experience, viz.: Reason; yet it never outlives experience, never contemns or excludes experience. Hence its footing is firm and its guidance trustworthy. Experience and Reason, for the certitude of Philosophy, evermore test and attest each other. In this, especially, is true philosophy differentiated from false or vain philosophy. In the light of Reason, it is seen how experience is possible and how Reason itself is a safe guide for Philosophy. In this superior light, the principle and the process of philosophy, both, are rational. "Reason," as Bishop Butler says, "is a verifying faculty." (10) Tenth and last-Philosophy, then, in its principle or |