Boniface the apostle to the Germans, Anskar the apostle to the Scandinavians, Cyril the apostle to the Bohemians, Methodius the apostle to the Moravians, Gall the apostle to the Swiss, Bruner the apostle to the Prussians, Eliot the apostle to the Indians, Egede the apostle to the Greenlanders, Schwartz the apostle to the Tamils, Carey the apostle to the Hindus, Judson the apostle to the Burmans, Wolff the apostle to the Jews, Williams the apostle to the South Sea Islanders, Boardman the apostle to the Karens, Moffatt the apostle to the Bechuanas, Ellis the apostle to the Polynesians, Paton the apostle to the New Hebrides, Patteson the apostle to the Melanesians, Mackay the apostle to the Ugandans, McAll the apostle to the French, Jewett the apostle to the Telugus; and a multitude of modern apostles like Butler and Taylor and Thoburn.

Among Philanthropists such lovers of the poor, the weak, the enslaved, the ignorant, and the suffering as Dorcas of Joppa, Vincent de Paul, St. Bernard, the Buxtons, Thomas Clarkson, John Howard, William Wilberforce, Granville Sharp, Felix Neff, Oberlin, Theodore Fleidner, Hermann Francke, Mary Carpenter, Elizabeth Fry, Dorothea Dix, Sister Dora, John Woolman, Samuel G. Howe, John Brown, Charles L. Brace, Childs of Philadelphia, Armstrong of Hampton, Earl Shaftesbury of England, Washington of Tuskegee, and Clara Barton; saying nothing of a multitude of founders of hospitals, asylums, orphanages, homes, and benevolent institutions of many kinds, with the self-sacrificing ministrants therein.

Among Philosophers, such great minds as Justin of Shechem, Bacon of Oxford, Bacon of Verulam, Descartes of Touraine, Pascal of Port Royal, Locke of Wrington, Cudworth of Cambridge, Berkeley of Cloyne, Leibnitz of Leipsic, Clarke of Norwich, Reid of Glasgow, Kant of Königsberg, Schleiermacher of Berlin, Coleridge of Highgate, Schelling of Stuttgart, Cousin of Paris, Hamilton of Edinburgh, Delitzsch of Berlin, Whewell of Cambridge, Lotze of Bautzen, McCosh of Princeton, Bowne of Boston.

Among Physicians, a noble company from Luke, the beloved, until now, including such names as William Harvey, Sir Thomas Browne, Hermann Boerhaave, Albrecht von Haller, Benjamin Rush, John Abercrombie, Sir Charles Bell, Sir Henry Holland, Sir Andrew Clarke, Sir James Y. Simpson, Benjamin W. Richardson, Weir Mitchell-representatives, these, of a great army of those who have ministered with gentle and skillful hands, in the spirit of the divine Master, to cure the sicknesses and heal the open sores of the world.

Among Poets, a gifted procession, with "garlands and singing robes about them," chanting through the Christian centuriesCadmon, Chaucer, Dante, Tasso, Spenser, Shakespeare, Fletcher, Herbert, Milton, Vaughan, Addison, Young, Kirke White, Coleridge, Southey, Wordsworth, Keble, Longfellow, the Brownings, Tennyson, Whittier, Gilder; with hymnists in Greek, Latin, German, English, and other tongues, from John of Damascus and Bernard of Clairvaux and Charles Wesley and Isaac Watts to Frederick W. Faber and Phoebe Cary and Bishop A. C. Coxe and President W. F. Warren and Professor C. T. Winchester-a melodious multitudemaking the long-arched ages sound with olemn psalms, sweet symphonies, and adoring litanies.

Among Orators, such masters of assemblies, such examples of sacred eloquence, as Apollos the Alexandrian, Basil the Great, Gregory the Nazianzen, John the Golden-mouthed, Bernard the enthusiastic, Tauler the mystical, Fletcher the gentle and blameless, Baxter the saintly, Massillon the oratorical, Whitefield the impassioned, Wesley the zealous and convincing, Hall the eloquent, Herder the versatile, Evans the dramatic, Simeon the fervent, Irving the eccentric, Summerfield the pathetic, Alexander the scholarly, Finney the searching, Tholuck the sympathetic, Lacordaire the intense, Monod the devout, Guthrie the illustrative, Robertson the intellectual and chivalric, Spurgeon the conservative and Beecher the progressive, Punshon the finished, Ames the rugged, Simpson the electric, Durbin the insinuating and surprising, Storrs the stately, Moody the practical, and Brooks the magnificently manly; with other powerful preachers in great numbers making the spoken Gospel irresistible to the minds and hearts of men in all ages and in many lands and languages.

Of Reformers, such courageous and influential religious leaders as Hildebrand of Italy, Wyclif of England, Huss of Bohemia, Luther of Germany, Zwingli of Switzerland, Groat of Holland, Farel of France, Knox of Scotland, Hooper the Puritan, Fox the Quaker, Wesley the Methodist, Zinzendorf the Moravian, Döllinger the Old Catholic; such political leaders as Arnold of Brescia, Savonarola of Florence, Cobden of London, Jane Addams of Chicago; such sociological leaders as Thomas Chalmers, Frederick D. Maurice, Charles Kingsley, Cardinal Manning; such temperance leaders as Lyman Beecher of Connecticut, Father Mathew of Ireland, Gough of Massachusetts, and Frances Willard of Illinois.

Among Scientists, such astronomers as Copernicus, Galileo, Flamsteed, the Herschels, Horrocks, Kepler, Maria Mitchell; such chemists as Robert Boyle, John Dalton, Sir Humphry Davy, Louis Pasteur, Justus von Liebig; such geologists as Buckland, the Conybeares, James D. Dana, Edward Hitchcock, Hugh Miller, Alexander Winchell, Joseph Leconte; such inventors as Arkwright, Morse, Whitney; such mathematicians as Isaac Barrow, René Descartes, Leonard Euler, the Gregories, Gottfried von Leibnitz, John Napier, Isaac Newton, Blaise Pascal, Mary Somerville, William Whewell, William Whiston, Matthew Young; such naturalists as Louis Agassiz, John Bachman, George Cuvier, Asa Gray, George J. Romanes, Henry Drummond; such physicists as Roger Bacon, David Brewster, Ebenezer Kinnersley, the Sillimans, Joseph Henry, James ClarkMaxwell, Michael Faraday, Lord Kelvin.

Among Statesmen whose impress is upon the life of nations, such men of mark as Alfred the Great, William the Silent, Mornay the Huguenot, Cromwell the protector, Chatham the commoner, Burke the thinker, Washington the patriot, Mackintosh the scholar, Guizot the historian, Peel the reformer, Lincoln the emancipator, Bright the orator, Gladstone the diplomatist, McKinley the amiable and tactful leader of the people and executor of the people's will. Of Theologians, such great-brained men as Paul the forensic, Origen the exegetical, Athanasius the Christological, Gregory the profound, Hilary the acute, Augustine the comprehensive, Anselm the scholastic, Bernard the mellifluous, Bonaventura the seraphic, Aquinas the angelic, Scotus the subtle, Luther the impetuous, Melanchthon the gentle, Calvin the systematic, Butler the apologetic, Edwards the metaphysical, Ullmann the devout, Rothe the harmonious, Muller the modest, Ritschl the heterodox-orthodox, Martensen the spiritual, Limborch the Arminian, Mohler the Roman Catholic, Hooker the Episcopalian, Barclay the Quaker, Molinos the Quietist, Fuller the Baptist, Watson the Methodist, Hodge the Presbyterian, Bushnell the Congregationalist.

The aggregate of intellectual power and moral excellence comprised in this scanty list of a few conspicuous names is so enormous and stupendous as to be, by what it mentions and what it suggests, simply overwhelming a mass impossible to estimate except by some method of computation analogous to those which the astronomer would have to use in weighing planets and suns and systems in order to estimate the total tonnage of the sidereal universe.

Only the Influence of Jesus upon individuals has been referred to. Nothing has been said of his influence over mankind at large in domestic, social, and national affairs. Fairly typical of the power of Christ in civilized regions of the earth is the fact that civilized men reckon all human events backward or forward from the Birth of Christ. Anno Domini: In the Year of Our Lord, says civilization. Every almanac in Christendom declares Jesus Christ to be the watershed of human history-all on the yonder side of him flowing into comparative oblivion in "the dark backward and abysm of time," all on the hither side of him flowing on and up toward consummations unutterably glorious and great. Therefore civilization does not date the world's events from Buddha's Birth, or from the Greek Olympiad, or from Romes Foundation, or from Mohammed's Flight, or by Comte's Calendar. It reckons from the center of human history, the Manger of Bethlehem, surrounded by shepherds, visited by wise men, overhung and oversung by angels.

The influence of Jesus waxes, not wanes-advances, not recedes. In the light of the morning of the twentieth century it is perfectly clear that Julian the apostate has been no match for Matthew the publican, nor Hume the philosopher for Mark the evangelist, nor Gibbon the historian for Luke the physician, nor Voltaire the scoffer for John the exile, nor Strauss the professor for Peter the fisherman, nor Renan the scholar for Paul the tentmaker, nor Satan the destroyer any match for Jesus the Saviour.

After its scanty sketching of the extraordinary, phenomenal, and mysterious personality, religion, and influence of Jesus, the booklet of which we have here presented a résumé, after only a beginning of one section of an argument, closes with the pertinent and incisive question, How is all this to be accounted for? That is the most momentous question that confronts mankind. And surely the facts above referred to render it lawful and fair to require from every man a thoughtful, serious, and honest answer to this question, "What think you of Christ?" "Whose Son is he?" Indeed, to all men Jesus himself, by virtue of a relation which he has died to establish, puts directly the question, "Who say ye that I am?" The only intelligent and sane reply must be, "Thou art the Christ, the Son of the living God." And then the only fit and logical action for each man so replying is to look reverently into Jesus's face with the appropriating and adoring exclamation, "My Lord and my God!"

THE ARENA.

OUR DISCIPLINARY STANDARDS TOUCHING THE SCRIPTURES.

OUR fifth and sixth articles of religion, which are in substance identical with the sixth and seventh of the thirty-nine articles of the Church of England, constitute our acknowledged standards of doctrine and declaration of belief touching the Holy Scriptures of the Old and New Testaments. These articles, like at least nine others, have a well-known reference to certain Romish dogmas against which the Church of England set herself at the time of the Reformation, in the sixteenth century. The Church of Rome affirms the equal authority of unwritten churchly traditions, and she decrees that no one shall presume to interpret for himself the Scriptures in any sense contrary to what the holy mother Church approves.

Over against these Romish claims our fifth article asserts "the sufficiency of the Holy Scriptures for salvation." Not a word is said about the nature and extent of their inspiration; not a word about their "inerrancy or their "infallibility;" but rather the positive declaration that nothing shall be required of any man as an article of faith but what is read therein, or may be proved thereby. It is nowhere written that "the Bible is the word of God," which some modern dogmatists would fain erect into a shibboleth. The more exact and proper statement is that these Scriptures "contain all things necessary to salvation." The great saving truths of religion, considered as a sacred deposit of divine revelation to man and written at many different times and in divers forms of literary style, which are found in these Scriptures, must ever be of supreme value for teaching, for reproof, for correction, and for godly instruction. Understood in this way these Scriptures may popularly and truly be called the word of God; for the sacred deposit of their contents is in its substance what the biblical writers themselves call "the word of truth," "the word of God," "the word of Christ," "the word," and of which Paul thus speaks: "Ye received from us the word of the message, even the word of God, and accepted it not as the word of men, but, as it is in truth, the word of God, which also worketh in you that believe" (1 Thess. ii, 13). But in no passage of the entire Scripture is the phrase "word of God" used for a book or a collection of writings as such.

Our fifth article also names the books of the Old Testament which we accept as "canonical," but does not, like the sixth article of the Church of England, mention the fourteen apocryphal books, which that article, following Jerome, declares "the Church doth read for example of life and instruction of manners, but doth not apply to establish any doctrine." Omitting this judgment of the Old Testament Apocrypha, our fifth article names only those books "of whose authority there was never any doubt in the Church." Jews, Roman Catholics, the Greek Church, and Protestants all with one accord accept the books here named as belonging to the canon of Holy Scripture, and proper to be applied to establish doctrine. But there is not a word here about "the integrity" of the several books, or of their human authorship, or