We have had this book before us for several weeks, but the task of reading it has been so repulsive that we have been obliged to get through it by short stages, with long intervals of rest and refreshment between, and have only just reached the end. We believe, however, we are now possessed of its substance, so far as it is possible to admit into any mind matter wholly uncongenial with its structure, its faith, and its hope. Meanwhile others have shown themselves more energetic in the task, and notices have appeared that express, in part, our own views. Among others an able critic has thus summed up his impressions:-- "Of the whole we will say briefly, that its premises are monstrous, its reasoning sophistical, its conclusions absurd, and its spirit diabolic." We know not that we can find a better scheme of arrangement for what we have to say than by dividing it into sections under these four heads:-- 1st. The premises are monstrous. Here we must add the qualification, they are monstrous _to us_. The God of these writers is not the God we recognize; the views they have of human nature are antipodal to ours. We believe in a Creative Spirit, the essense of whose being is Love. He has created men in the spirit of love, intending to develop them to perfect harmony with himself. He has permitted the temporary existence of evil as a condition necessary to bring out in them free agency and individuality of character. Punishment is the necessary result of a bad choice in them; it is not meant by him as vengeance, but as an admonition to choose better. Man is not born totally evil; he is born capable both of good and evil, and the Holy Spirit in working on him only quickens the soul already there to know its Father. To one who takes such views the address of Jesus becomes intelligible--"Be ye therefore merciful, as your Father also is merciful." "For with the same measure that ye mete withal, it shall be measured to you again." Those who take these views of the relation between God and man must naturally tend to have punishment consist as much as possible in the inward spiritual results of faults, rather than a violent outward enforcement of penalty. They must, so far as possible, seek to revere God by showing themselves brotherly to man; and if they wish to obey Christ, will not forget that he came especially to call _sinners_ to repentance.