In closing, we ought in justice to say, that Mr. Scribner is entitled to the gratitude of all readers for the elegant style in which he has produced these volumes. We should have known whence they came without the imprint.

9. Specimen Pages of the American Conflict: A History of the Great Rebellion; its Causes, Incidents, and Results- intended to exhibit especially its Moral and Political Phases, with the Drift and Progress of American Opinion respecting Human Slavery, from 1776 to 1864. By Horace Greeley.

We have examined these 150 pages of the first volume; and if they are specimens of the diligence, minute accuracy and impartial fidelity of the entire work, we can only say that no man can read it without being in some measure educated by it respecting the all-absorbing question of the times. And few men can consult the copious notes and authorities without being corrected in some things, and informed in many things. The volumes when completed will be invaluable to the future statesmen and historians of our nation. If any one desires a history of this rebellion which is not simply a history of battles and sieges, but of truth and its leavening action, of principles and their revolutionary power, let him provide himself with this work of Mr. Greeley.

10. Redeemer and Redeemed. An Investigation of the Atonement and Eternal Judgment. By Charles Beecher. Boston: Lee & Shepard.

pp. 369, $1.50.

The strength of this book lies in what it disproves, and its weakness in what it attempts to prove. It disproves and rejects the three Orthodox theories of Atonement: 1. That of the Ancient Church, that Christ died to ransom souls in Hades from the power of the devil. 2. That of the Modern Church, that his death was to satisfy the Divine Justice. 3. The still later theory of New England Orthodoxy, that it was an exhibition of God's hatred of sin. It attempts to prove a theory composed of fragments of these combined with the author's belief in the pre-existence of all souls. It would be impossible to state it in all its parts, without copying largely, which we cannot do. As a specimen of the facts, which we suppose Mr. Beecher obtained from divine records not yet published, he states that the "first heir of empire was Lucifer; he proved unfit; God substituted Christ; Satan through jealousy slew him." But Lucifer, as prince and leader among the heavenly hosts, had won their confidence and affections; and they believed his lies and insinuations respecting God and his love, till it came to a point where our author says,—

"God saw that the loyal public sentiment of the empire was so far affected by this philosophy, that, without correcting it he could not safely be just in destroying Satan. The public sentiment

would not sustain him! His loyal subjects would be alienated and thrown into the arms of the rebellion."

In order, therefore, to establish public sentiment in his favor, and enable him to expel Satan from heaven, he came down to earth and suffered for man, thus showing his unselfish love. This exposed the sophistries and falsehoods of Satan respecting him, won the angels back to loyalty, "terminated his sway over the public sentiment of other worlds than this;" and since then his operations have been confined to earth!

11. Speeches, Lectures, and Letters. By Wendell Phillips. Boston: Walker, Wise & Co. pp. 562, $2.50.

A book of genuine eloquence, a book of hope and faith and courage, a book of prophecy and of history, a book of judges and of judgment; and finally a thoroughly American book, which every American ought to read. It will reveal to him the selfishness, corruption, and servility of trade and politics. It will show him how, in some things, "men of low degree are vanity, and men of high degree a lie.” It will teach him that "the day of small things" is never to be despised, and that the "mustardseed," though it be "the least of all seeds when sown," sometimes 66 waxes a great tree," sooner than he expects.

Of Mr. Phillips as an orator, we need not speak. It is enough to say that this volume furnishes splendid examples of the manner in which the directness, fervor, and fiery energy of Demosthenes may be made to flow into the polished and musical periods of Cicero, without losing any of their force." Philippic" is henceforth entitled to a new definition. Every minister, every lawyer, every public speaker, should make these speeches a study. Channing was amazed at the indignant eloquence of the "young lawyer" in his first unstudied effort in Faneuil Hall. Compare page 3 with Channing's Memoirs, vol. iii. 215, 216.

But there is an historical value to the work also, like that which attaches to Theodore Parker's Life. In fact, it is largely the history of the beginning and progress of the Anti-Slavery movement in New England; a photograph of importart events and personal incidents which will not likely get place in any other record, unless it be Horace Greeley's History of the Rebellion.

Want of room has compelled the omission of several pages of Foreign Religious Intelligence, Book Notices, the Synopsis of the Quarterlies, and much other matter intended for this number. This must be our apology to contributors as well as readers.

ARTICLE XVII.

When are the dead raised?

NOT only have Christians been perplexed with the questions, "How are the dead raised up? and with what body do they come?" but they have entertained widely diverse opinions as to the time when the dead are raised. These opinions may be reduced to three classes: 1. That all men shall be raised from the dead simultaneously, at the end of the world. 2. That Jesus Christ was literally the first, in the order of time, who rose from the dead; that when he came in power, and assumed his kingdom, all who had previously died were raised; and that thenceforth the resurrection became progressive. 3. That the resurrection has kept even pace with death, from the beginning, and that it will continue to do so, until death shall be finally "swallowed up in victory." In proof of each opinion, an appeal is made to the Scriptures, by which alone, as all agree, the question must be decided. That different passages of the Scriptures, when taken separately, seem to furnish proof of each theory, is undeniable; but it is not to be supposed that there is any actual and absolute contradiction between the several testimonies. The proper question is, How can these apparently conflicting testimonies be effectually harmonized? Or, if we cannot perceive their perfect harmony, which theory of the resurrection is capable of the most satisfactory proof, and attended with the fewest and the slightest difficulties. In discussing this question, I shall examine only those Scriptures which, by common consent, are admitted to refer to a literal resurrection to immortality.

I. Shall all men be raised from the dead simultaneously, at the end of the world? A simultaneous universal resurrection is supposed to be taught in 1 Cor. xv. 51-54; 1 Thess. iv. 13-17, and to be indicated in John vi. 39, 40, 44, 54; xi. 23, 24, and some other passages of similar character. The 24

NEW SERIES. VOL. I.

obvious objection to this theory is, that other Scriptures indicate that the resurrection had commenced and was in progress in the days of Christ and his apostles. Such, for example, was our Lord's reply to the Sadducees, Matt. xxii. 23-32; Mark xii. 18-27; Luke xx. 27-38. According to the common version of Mark's record, Jesus said, "As touching the dead, that they rise," or rather, are raised, as the same word, used by Luke, is more properly translated. The natural meaning of this language is, that the dead are already raised; not that they shall be raised, at some far distant period. Moreover, the proof cited from Moses confirms the idea suggested by such phraseology: "Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. For he is not the God of the dead, but of the living; for all live unto him." Luke xx. 37, 38. The language used by the other evangelists is substantially the same. The argument is this God is not the God of the dead, but of the living; but Moses calls him the God of Abraham, and of Isaac, and of Jacob; therefore they are living, though once dead. And what is said of those three individuals is asserted as a general truth in the closing words, "for all live unto him." If living, they had already been raised from the dead; for the resurrection was the specific fact which our Lord proposed to prove, by showing that those who had once died were again alive.

Moreover, the same is true concerning Moses and Elias, or Elijah, who appeared on the "high mountain," and conversed with our Lord, when he was transfigured. Matt. xvii. 1-9; Mark ix. 2-10; Luke ix. 28-36; 2 Peter i. 16-18. According to the flesh, Moses and Elias had been dead for centuries; yet they appeared and conversed as living spirits. Because Matthew says our Lord charged his disciples that they should "tell the vision to no man," some have supposed the whole scene was represented to them in a dream or trance. But the word vision should not here be understood in this confined sense; for Mark, in recording the same transaction, says, "he charged them that they should tell no man what things they

had seen." So Peter, who was one of the witnesses, expresses confidence in the reality of the appearance. "We were eyewitnesses of his majesty. . . . When there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount." Could he doubt that the living appearance of Moses and Elias was as actual as that of Christ himself? and as actual as the "voice which came from heaven"? He saw the one as dis

tinctly as he heard the other. Their appearance indicated that Moses and Elias were then living; and, if living, that they had already been raised from the dead, if the foregoing argument be well founded. And what was true in regard to them and to the three ancient patriarchs, our Lord declared to be equally true in regard to all who had died; "for," said he, "all live unto him;" that is, unto God.

Among the Scriptures which seem to teach that the resurrection had already commenced and was in progress, is 2 Cor. v. 1-8, where Paul indicates his expectation that the present life shall be succeeded by the future life, "our earthly house of this tabernacle" by the "building of God," without a long interval. In accordance with such an expectation, he says, “Therefore we are always confident, knowing that whilst we are at home in the body, we are absent from the Lord. For we walk by faith, not by sight: We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord." It is difficult to perceive in what sense he expected his absence from the body would involve a more immediate presence with the Lord before he should be raised from the dead; or in what manner he expected to gain that presence the sooner by an early departure from the body, if the resurrection of all men should be postponed until the end of the world.

Even more emphatic is Paul's language in Phil. i. 21–24: "For me to live is Christ, and to die is gain. But if I live in the flesh, this is the fruit of my labor: yet what I shall choose I wot not. For I am in a strait betwixt two, having a desire