who has sprung out of no ideal, who contradicted every contemporary ideal, the unity of whose character is not a composite of ideals, has come from the God who has sent Him into the world to touch, appropriate, purify, and rectify every true ideal, and to lead them all continually on beyond themselves. Among the many excellent illustrations of his truth, the author uses one which would tell on his auditors with special force, in contrasting the far-reaching and subtle organization which Wesley has given to his movement with the "Divine carelessness" of Jesus as to the future form of his church, which High Church pedantry in all its forms is so wholly unable to appreciate. The Reconciliation. Who was to be Reconciled? God or Man? or God and Man? Some Chapters on the Biblical View of The Atonement. By P. Waldenström, Ph.D., Professor of Theology and of Biblical Hebrew and Greek in the College of Gefle, Sweden. Translated from the Swedish, with some Notes added, and an Introduction, by J. G. Princell. Pp. 120. Chicago: John Martenson, Publisher. 1888.The author insists, with equal clearness and energy, and with a thorough grasp of his subject, that the doctrine of a reconciliation of God to men is wholly pagan, and that the doctrine of a reconciliation of man to God is alone Scriptural. The author, however, does not fall into the error of his countryman Swedenborg (perhaps only an unbalanced representation) of denying that God can hate. He holds that God is irreconcilably hostile to sin, and always ready to receive the sinner, so soon as he quits his sin. He does not, apparently (as he might), propound the stronger statement that God hates the sinner, so long and so far as he is implicated with the sin. He denies, as utterly unscriptural, the statement that the Atonement is a satisfaction of the justice of God, declaring that it is right and just that God should seek the salvation of the sinner. As "the many died," he says, the reconciliation was not to save them from dying, but to restore them to life. "The righteousness and justice which he enjoins on men is the expression of his own righteousness and justice." A payment to penal justice he utterly denies — and with good Professor Waldenström's thought as to this theme is all of one piece. His rejection of the unscriptural conception of Atonement instead of the New Testament reconciliation proceeds from no Pelagianism, but from Apostolic apprehensions of the love of God in the work of Christ. He might, however, bring out more fully that in the Old Testament this ultimate plane of Scripture is the end, not the beginning. There are certain ambiguities in the Swedish, much the same as they would be in German, which the translator takes pains to explain in annotations. The greater theological subtilty of the two sister languages, German and Swedish, has certain correlative disadvantages. Charles C. Starbuck. reason. BOOKS RECEIVED. Houghton, Mifflin & Co., Boston and New York. Sermons and Addresses. By Rev. Jacob Merrill Manning, D. D., Pastor of the Old South Church, Boston, Mass. Pp. vi, 543. 1889. $2.00; Essays in the Constitutional History of the United States in the Formative Period. 1775-1789. By Graduates and Former Members of the Johns Hopkins University. Edited by J. Franklin Jameson, Ph. D., late Associate in the Johns Hopkins University, Professor of History in Brown University. Pp. xiii, 321. 1889. $2.25; The Continuous Creation, an Application of the Evolutionary Philosophy to the Christian Religion. By Myron Adams. Pp. viii, 259. 1889. $1.50;Standish of Standish. A Story of the Pilgrims. 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