wicked is endless; that it does not teach that this punishment does end; "but that the ultimate fate of the impenitent wicked is left shrouded in impenetrable mystery, so far as the total declaration of the sacred writers is concerned." The argument is principally from the use of the Hebrew, 'Olam (w) and the Greek, av, both in the Septuagint and the New Testament, to denote periods of time, from which it is inferred that the adjective covios must follow the usage of the noun, and therefore cannot denote "endless." The same is inferred from the usage of this adjective. It is also maintained that in this adjective, aconian, "the qualitative, not the quantitative idea predominates," e. g., "This is the aeonian life, that they may know thee, the only true God, and Jesus Christ whom thou hast sent." "The aeonian life, primarily, as defined by its divine author himself, is that kind of life which is vitalized, formed, and blessed by knowing God and his Son. The idea of perpetuity inheres in it, no doubt, but how? Not primarily. Only so far as the qualities themselves, which characterize that life, are vital, progressive, and enduring, is that life perpetual. Precisely in the same way, then, does the idea of perpetuity inhere in the antithesis, aeonian punishment.' This punishment, like that life, is primarily defined by the term 'aeonian' as of a certain kind, rather than of a certain length."

The discussion is scholarly and pervaded with Christian courtesy and candor. The work evinces ability in the writer, and the argument, though we do not regard it as convincing, is clearly and forcibly presented, and is probably the strongest possible in support of the proposition.

SALVATION HERE AND HEREAFTER.* This volume is a collection of sermons and essays. There is no recognition in it of the redemption of man from guilt and sin through Jesus Christ, which is the distinctive and essential characteristic of Christianity. The author confines himself to the truths of natural religion and of Christian morality. The subjects are treated not controversially but practically. Within the range of thought to which the author is limited, he presents, with much freshness and earnestness, important aspects of truth seldom noticed by writers more

* Salvation here and hereafter. Sermons and essays. By Rev. JOHN SERVICE, Minister of Inch. Second edition. London: Macmillan & Co. 1877. pp. 267. Price $1.50.

distinctively evangelical, and well fitted to broaden and enrich their common presentations of religious truth.

FROM TRADITIONAL TO RATIONAL FAITH.*-This is an autobiographical narrative of the transition of an English Baptist to Socinianism. The author appears to be devout and reverential in spirit; but the book contains nothing that is quickening or suggestive. His lack of careful study appears in his saying: "Yet I knew that the New Testament mentioned no such formula as 'In the name of the Father, the Son and the Holy Ghost."" He reveals the spirit of recklessness, of all past thinking with which he studied in saying: "The Denomination said, 'your reason is reliable enough to decide the nature of Baptism in face of all the priests and theologians who differ from us. Pass on; past

the learned and the holy; past the venerable and the exalted; past thrones of bishops and ranks of hierarchs; do not be abashed by their presence, their numbers, their arguments, their frowns, their menaces, their taunts-boy, novice, uncritical as you are, you are qualified in this matter to think for yourself, to waive away all literature but the New Testament, and to arrive at a decision radically different from that of all Christendom.' Indeed I can never forget the debt of gratitude I owe to a large portion of Baptist teaching."

THE MEANING AND POWER OF BAPTISM.t-This work is in opposition to the doctrine that there is no baptism without immersion. The author does not aim to discuss the subject in all its aspects, but has treated such points as have from time to time come up for inquiry in the prosecution of his ministry. He has evidently aimed to discuss thoroughly the points which he has selected.

KLECZKOWSKI'S CHINESE GRAMMAR.-Previous to the present century little interest was taken in what is termed Sinology; that

*From Traditional to Rational Faith; or, the way I came from Baptist to Liberal Christianity. By R. ANDREW GRIFFIN. Boston: Roberts Brothers. 1877. 16mo, pp. 219. Price $1.00

The Meaning and Power of Baptism. By Rev. J. G. D. STEARNS. New York: N. Tibbals & Sons, 37 Park Row. 1877. 12mo, pp. 287.

Cours Graduel et Complet de Chinois Parlé et Écrit. Par Le Comte KLECZKOWSKI. Paris, 1876.

is, the language and literature of China. Francis Varo, a Roman Catholic missionary, published at Canton, in 1703, the first Chinese Grammar; but a hundred years elapsed before the attention of European scholars was earnestly directed to the subject. In 1815, M. Rémusat was appointed professor of Chinese in Paris. He was followed by the celebrated M. Julien. This important chair is now held by Le Comte Kleczkowski, who was at one time connected with the French diplomatic service in this country, and has more recently been chargé d'affaires at Pekin. This distinguished scholar has lately given to the world a complete grammar of the Chinese language, written and spoken, which is regarded by critics as among the best works of its kind. Mrs. Fenno Tudor, of Boston, has generously presented copies of it to several institutions of learning, one of which is Yale College, where there is already a professorship of Chinese, to which the celebrated oriental scholar, Mr. S. Wells Williams, has been appointed. Should Chinese immigration increase as rapidly as is predicted by some, the day is at hand when it will be highly desirable for our men of learning to have at least a little knowledge of a language spoken by this new element of our heterogeneous population.

The introduction to Kleczkowski's Grammar treats briefly of the material resources of China, its commercial importance to France, Germany, Russia, England, and the United States; compliments American enterprise in developing trade with the Celestial Empire, and censures the prevailing apathy, ignorance, and prejudice on a subject affecting at least one-quarter of the human race. Chinese progress is eulogized. Great transformations have been witnessed since 1860. Treaties with foreign nations are explained, and sanguine expectations encouraged as to the result of a liberal policy in the future. The relations are disclosed between the Chinese and other languages. The faithful student is cheered by being told, that if he will only master six thousand characters he can readily make his way in China. But he is also warned that each of these six thousand characters has four distinct names; hence to be truly proficient he must retain in memory twenty-four thousand signs! But, again, it is hardly expected of foreigners, that they will gain a practical knowledge of more than three or four thousand letters, by means of which the ordinary phrases can be compassed. The author recommends for two years the exclusive study of the great dictionary of

K'ang Chi; and considerately warns the impatient sinologue that for him "study must be gradual and progressive." The beauties of Chinese literature cannot be appreciated at a single glance. Beyond the period mentioned, at least two years more must be devoted to the classics, allowing from two to five hours study daily according to the habits of the student. The prize is evidently considered worthy of the effort. The mastery of this tongue, in the author's opinion, is for a young man hardly more difficult than the acquisition of the Russian, or even the German language; and it should be remembered that "a knowledge of Chinese unlocks for its possessor the door into a fourth part of the whole world."

Certainly on cutting the leaves of the Count's admirable grammar, one feels, perhaps, for the first time in his life, that an ordinary mortal might by taking pains enough, learn to converse with Ah Sin, Lee Lang, and four hundred thousand other celestials, without resorting to the absurdities of "pigeon English." The body of the work is divided into two parts. "Partie Française" treats of the nature and general principles of the Chinese idiom and the best method of study; written Chinese; pronunciation and intonation; radicals and phonetics; Chinese literature and the rewards awaiting a faithful student. "Partie Chinoise" bears on its first page the emblematic character "Yong,” meaning eternal, from whose nine elementary parts all the Chinese characters are said to be constructed. The next page is Chinese text, opposite to which are two French translations, one literal and the other idiomatic. Copious notes embellish every page, of which one or two specimens may suffice. "Two characters of simple number placed one over the other always imply the coujunction or (example, three or four.) It is the same of all characters which, placed one over the other, have exactly opposite meanings (example, good or bad, black or white.)" Again, in the fifth chapter: "Chenn means God, the Spirit that animates all the innumerable deities of China. This is the character that serves the English Protestant ministers to express the idea of the only true God. Sienn means merely a genie, sage, deified hero, one of the immortals." These notes, however, chiefly elucidate the grammar and syntax. And thus through twelve chapters, this gifted and titled author unties the mysteries of the most difficult language spoken on earth.

The present review is merely designed to call the attention of

the general reader to the existence of a new and valuable work, which must be of great service to missionaries, travelers, and men of commerce, while it has a certain degree of interest for every linguist, even though he may bestow upon it only a superficial glance.

CORONATION. This is a book of unique power and fascination, as every one who knows the author would have expected. It is not so much a story whose scene is laid in the forest and the sea, as a dramatic monograph in which forest and sea are principal actors. The two educate Cephas together, mould his habits, direct his thinking, guard his solitudes. The one shelters him while, half insane, he is tracked by the English detective and leads. his pursuer such a wild chase among the California sierras; the other with tragic fate finally puts a quietus alike to his restless wanderings and his splendid dreams. The unknown home missionary, nursing his vast schemes of education in the obscurity of the. forest, takes them down with him at last into the eternal oblivion of the sea. There is something intensely pathetic in this memorial of a humble life fired with the divinest enthusiasm-there is such a contrast between the grandeur of the projects and the poverty of the force which is to execute them. The author seems to be unintentionally revealing some of his own deepest secrets of spiritual life. These vivid and marvellously diversified pictures which crop out everywhere, of woods, mountains, and seas, in all their possible moods, convince us that the writer has lived in the closest companionship with nature; and it is not hard to believe, or rather it is hard not to believe, that in the equally vivid descriptions of secret conflict, solitary prayer, personal conviction and pastoral experience, the writer is opening only another door of his own inner life.

The story starts on Cape Anne (the author revives the ancient spelling), and hovers caressingly over the rocky headlands and long beaches of that much billowed promontory. Once or twice it takes a sudden flight to California or Colorado, but instantly attaches itself to the nearest mountain peak or plunges into the heart of the woods. The chief actor, Cephas by name, is the young pastor of several small parishes in succession, situate along the rough shores of Cape Anne, in which he lives sublimely content on humble fare, but with the loftiest spiritual ambitions for

* Coronation. A Story of Forest and Sea. By E. P. TENNEY.