ranted doctrine of probation; frequently violates the rules of logic; and while making a valiant and successful war on some of the traditional dogmas, adheres tenaciously to kindred traditions in regard to fixedness of character, and final impenitence; - dogmas which are to us untenable in connection with the doctrine of a divine purpose in creation, and the freedom of the will of man. If, as the author conceives, the famous passages in 1 Peter iii. 18-20 and iv. 6, show that the spirits of the antediluvians, who, while in the flesh, had this testimony borne against them by the Almighty, that he "saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually," were susceptible of good, and were saved and blessed, what warrant has he for saying that there are others more wicked than they, any less susceptible of good, any less likely to be saved? What divine or human record shows others to have been, or likely to be, in greater "fixedness of character?"

We gratefully acknowledge that the author has done good service in those portions of his work, as in chapters ten and eleven, where he takes up and exhaustively examines the passages of Scripture which are relied on to prove the doctrine of eternal torments. It would be difficult to find a more thorough refutation of that doctrine than is here presented. The general impression produced by the reading of the entire book is that the author has in it one predominant purpose, that of overthrowing the common orthodox position in regard to endless punishment. In our judgment he is thoroughly successful in reaching this end. The hypothesis which he presents in the place of orthodoxy does not seem to us at all probable. Our author himself

seems to have some doubt in regard to it, and so declares that he does not positively affirm it to be true. He thinks it highly probable. But since he contends that "while any good remains in a man he must be still the subject of the Divine Compassion, and therefore his condition cannot be irremediable," we call attention again to the case of the salvation of those whose thoughts were "only evil continually," as also to those of whom God said: “O Israel, thou hast destroyed thy self; but in me is thy help."

The Angel of the Village. By L. M. Ohom. Translated by Mrs. Matthews. Boston. Cupples & Hurd. 1888. 16mo. pp. 253. $1.25.

This is a clever story of life in an Austrian Factory village, in which good and bad and indifferent characters demonstrate that human nature is alike in all localities. The magistrate's daughter is the "Angel of the Village," ministering to the varied needs of the people in their sickness and troubles, and helping them in their gladness. The hard, grinding selfishness of the manufacturer, the artful cunning of the lawless demagogue who incites the oppressed workingmen to deeds of violence, the misery and wretchedness of the workingmen subject to tyranny, poverty and pestilence, are ably portrayed, as are also the motives and principles of the great-hearted men who counsel moderation, mutual helpfulness and true self-respect. The book is elevated in tone, and healthy in its suggestions and influence.

A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church. Edited by Philip Schaff, D.D., LL.D., Professor of Church History in the Union Theological Seminary, New York. In connection with a number of patristic scholars of Europe and America. Vol. viii. St. Augustin: Homilies on the Gospel of John, Homilies on the First Epistle of John and Soliloques. New York. The Christian Literature Co. 1885. Royal 8vo. pp. iv., 585. $3.00.

The contents of this book are highly interesting to the student of theology, as they consist for the most part of sermons preached by the great founder of orthodoxy to his flock at Hippo, about the year 416 or later. They were delivered extempore, taken down by scribes and slightly revised by the preacher. This English translation of the Sermons on the Gospel, was made for the famous Clark edition, published at Edinburgh, 1873. The translation of the Sermons on the Epistle — not contained in Clark-is by Rev. H. Browne, revised and edited with notes and an introduction by Rev. Dr. Myers, of Washington. The Soliloquies were translated by Rev. C. C. Starbuck, of Andover, and are the only complete rendering ever made into English. This volume completes Augustin's exegetical writings on the New Testament. The eighth and last volume in the series relating to him will contain his Homilies on the Psalms. We renewedly call the attention of our readers to the great value of this Nicene and Post Nicene Library.

Manuals of Faith and Duty. No. 1. The Fatherhood of God. By Rev. John Coleman Adams. Boston. Universalist Publishing House. 1888. 16mo. pp. 96. 25 cents.

This is, as indicated in the title, the first of a series of books in exposition of the doctrines of Universalism, to be edited by Rev. J. S. Cantwell, D.D. Like the famous series of Science Primers, it is intended to ground the reader in the first principles of the theories and themes with which it deals. The writers of the series have been carefully selected with reference to their ability, familiarity with the themes assigned them, and catholicity of spirit in their treatment. Each book may therefore be expected to be positive in its unfolding of the doctrines of Universalism, but devoid of controversy with those who advocate other tenets. The whole series will be especially adapted to the demands of the times, to meet and remove doubts, give positive convictions to those afflicted by agnostic tendencies, and to greatly aid those who are ignorant of the belief of Universalists in obtaining clear and satisfactory ideas of its well-grounded proofs.

The volume before us is eminently distinguished by these characteristics. The motto of the book is this quotation from Martin Luther: "The best name by which we can think of God is Father. It is a loving, sweet, heart-touching name; for the name of Father, is, in its nature, full of inborn sweetness and comfort." In the treatment of his theme Mr. Adams considers the following particulars: Relation of the Doctrine to Revelation; the Old Testament Teaching; the Doctrine of our Lord; the Apostolic Doctrine; the Doctrine of Adoption; the Teaching of the Fathers; Divine Fatherhood and Divine

Love; Fatherhood and Human Depravity; Fatherhood and the Problem of Evil; Fatherhood and Retribution; The Divine Fatherhood and Human Sorrow; Divine Fatherhood and Human Destiny; the Divine Fatherhood and Human Conduct. Mr. Adams' work is in every respect admirably done, and our readers can do no better service for our church than to aid in giving to the book the widest possible circulation. The Publishing House has spared no effort or expense in bringing out the work. It is a beautiful specimen of the printer's and binder's skill, and no book of equal elegance of finish and neatness and durability of binding, has ever been issued by us or by others at so low a price.

Dissolving Views in the History of Judaism. By Rabbi Solomon Schindler, of the Temple Adath Israel in Boston. Boston. 1888. Lee & Shepard. 16mo. pp. 340. $1.50.

Rabbi Schindler is known as a reformed Jew, preferring the lecture to the sermon mode in addressing his people, and seeking to inaugurate a progressive Judaism, rather than to especially conserve the past. He is decidedly Rationalistic in his treatment of revealed religion, and an apostle of the evolutionary progress of religious thought. To open and defend this theory seems to be the underlying purpose of these lectures. Judaism in its history and purpose is, as he conceives, like a series of pictures each dissolving into its successor and characterized by perpetual change. The mere mention of the themes of the lectures brought together in this volume, will bring to our view the various standpoints from which he contemplates the changes in the religMoses and His Time,' ious thought of his people. They are: "Ezra and His Time," "Simon, the Last of the Maccabees," "Rabbi Jochanan Ben Saccei and His Time," "The Talmud," 66 Anan Ben David and His Time," Saadia and His Time," "Abulhassan Jehuda Halevi and His Time," "Moses Maimonides,' and His Time," "Don Isaac Abrabanel and His Time," "Reuchlin and Pfefferkorn," 66 'Joseph, Prince of Naxos, and His Time," "Joseph Karo," ," "Manasse Ben Israel and His Time," "Baruch Spinoza and His Time," "Jonathan Eibeschuetz and His Time," "Moses Mendelssohn and His Time," "Bverne and Heine and their Time," "Abraham Geigher and His Time," "Moses Montefiore and His Time," "Rabbi Isaac M. Wise aud His Time,” and 6. The Present Hour." The student of the history of mankind and his beliefs will find much to interest him in this volume.

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Joseph Albo

Principles and Practice of Morality; or Ethical Principles discussed and applied. By Ezekiel Gilman Robinson, D.D., LL.D.. President of Brown University. Boston. Silver. Rogers & Co. 1888. 12mo. pp. xii,, 252. $1.50.

This is a remarkably clear and comprehensive text-book of ethics, and the author has evidently studied the discussions of the subject which have prevailed during the last fifty years, and has planted himself on the well-tried and well proven theories which have stood the test of the trials incident to a general reconsideration of the subject.

"Science," says Dr. Robinson, "fulfils its whole task in simply telling what is. A full account of morals must not only tell what is, but, calling philosophy to its aid, it must tell what ought to be and why it ought to be." He finds the sure basis of morality in the eternal nature of God, and declares that "All ethical questions resolve themselves, in the last analysis, into the question of conscience and the final ground of its decisions." His theory is therefore intuitional, but he is careful to avoid the weak points of the older adjuncts of this theory; and in placing the New Testament teachings next in authority to the moral consciousness, he bases his theory on the impregnable rock. The book is timely and cannot fail to do good to the thoughtful reader. The publishers have given the work a neat and substantial setting.

The Struggles (Social, Financial and Political) of Petroleum V. Nasby, Sometime Pastor of the Church uv the Slawterd Innocents," etc., etc. With an Introduction by Hon. Charles Sumner. Illustrated by Thomas Nast. Boston. Lee & Shepard. 1888. 8vo. pp. 715. $2.50.

Hannah Jane. By David Ross Locke (Petroleum V. Nasby). Illustrated. Boston. Lee & Shepard. 4to. n.p. $1.50.

A Paper City. By D. R. Locke (Petroleum V. Nasby). Boston. Lee & Shepard. 1888. 12mo. pp. 431. 50 cents.

The Morals of Abou Ben Adhem. Edited by D. R. Locke (Petroleum V. Nasby). Boston. 1888. Lee & Shepard. 12mo. pp. 231. 50 cents.

66

"Swingin Round the Cirkle." By Petroleum V. Nasby.

His Ideas of Men, Politics and Things, as set forth in His Letters to the Public Press. Illustrated by Thomas Nast. Boston. 1888. Lee & Shepard. 12mo. pp. 299. 50 cents. Ekkoes from Kentucky. By Petroleum V. Nasby. Bein a perfect Record uv the ups, downs. and experiences uv the Dimacrisy ez seen by a naturalized Kentuckian. Illustrated by Thomas Nast. Boston. 1888. Lee & Shepard. 12mo. pp. 324. 50 cents.

This new edition of volumes which not only attracted much attention when first published, but also, with the exception of the second in the list, which is an exquisite poem, - exerted a great influence on the public mind during the days of the rebellion, is put forth in a style and price to bring them in reach of all who are interested in noting the various ways in which patriotic fervor was sustained and heightened during the years of trial for our country. The Letters from the Confederate X Roads, contained in the first mentioned volume, are declared by Charles Sumner to have been among the influences and agencies by which disloyalty in all its forms was exposed, and public opinion assured on the right side. It is impossible to measure their value. Against the devices of slavery and its supporters, each letter was like a speech, or one of those songs which stir the people. Therefore they belong to the political history of this critical period. President Lincoln had a most hearty appreciation of Mr. Locke's effort, and once sent him this message: For the genius to write these things I would gladly give up my office." The present generation ought to be familiar with these writings, and the publishers deserve thanks for thus making familiarity possible.

All books noticed under the head of "Contemporary Literature " will be found on sale at our Publishing House.

ARTICLE XXIII.

The Lord's Supper.

FROM the baptism of Christ to the time of his triumphal entrance into Jerusalem, which we celebrate on Palm Sunday, three Passovers had intervened, and the fourth was nigh at hand. It was on the occasion of the celebration of this fourth Passover by him and his disciples that he instituted the simple and at the same time most impressive commemorative festival called the Lord's Supper. While yet at the table, the paschal supper ended, he took of the unleavened bread, of which they had been partaking, and when he had given thanks he brake it, and said, "Take, eat; this is my body, which is broken for you: this do in remembrance of me." After the same manner also he took the cup, when he had supped, saying, "This cup is the new covenant in my blood: this do ye, as oft as ye drink it, in remembrance of me." In this man

ner, stopping for a brief space on his way to the cross, he instituted the Feast of Remembrance, to hold the place in the New Economy which the Passover held in the Old then near its close. 2

We all know how greatly we are helped in our remembrance of departed friends by outward things. When time with corroding fingers has nearly erased from our mind the

1 There is quite a diversity of opinion among Biblical scholars with regard to this fourth Passover. By some it is held that Christ ate the Paschal Supper with his disciples in the evening of Thursday, the 24th of March, and then instituted the Memorial Supper the night before he suffered death. The modern Greeks, by way of justifying their custom of celebrating with leavened bread, hold that Christ, foreseeing his death, celebrated the Passover, and consequently instituted the feast of Remembrance, the day previous to that appointed by the Law. Grotius, Jansenius, Scaliger, and others, hold a contrary opinion; while there are not a few to assert that Christ wholly omitted the legal or Paschal Supper, and only instituted the Memorial Supper.

2 The Jews made two suppers at the festival of the Passover: the first being ceremonial, at which the Paschal lamb was eaten with unleavened bread and wild lettuce. The second was of the nature of a common meal; for as the lamb was not a sufficient supper for any great number of persons, a second supper followed. Of this the institution of the Lord's Supper took the place.

NEW SERIES.

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