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to flow into the eighteenth century as strong as ever, and of this we may take two typical evidences. The first of these is the Pious Pilgrimage of Vincent Briemle. His journey was made about 1710; and his work, brought out under the auspices of a high papal functionary some years later, in a heavy quarto, gave new life to the stories of the hellish character of the Dead Sea, and especially to the miraculous renewal of the salt statue. In 172O came a still more striking effort to maintain the old belief in the north of Europe, for in that year the eminent theologian Masius published his great treatise on The Conversion of Lot's Wife into a Statue of Salt. Evidently intending that this work should be the last word on this subject in Germany, as Quaresmio had imagined that his work would be the last in Italy, he develops his subject after the high scholastic and theologic manner. Calling attention first to the divine command in the New Testament, "Remember Lot's wife," he argues through a long series of chapters. In the ninth of these he discusses "the impelling cause" of her looking back, and introduces us to the question, formerly so often treated by theologians, whether the soul of Lot's wife was finally saved. Here we are glad to learn that the big, warm heart of Luther lifted him above the common herd of theologians, and led him to declare that she was "a faithful and saintly woman," and that she certainly was not eternally damned. In justice to the Roman Church also it should be said that several of her most eminent commentators took a similar view, and insisted that the sin of Lot's wife was venial, and therefore, at the worst, could only subject her to the fires of purgatory. The eleventh chapter discusses at length the question HOW she was