and they undertook its publication. I kept it on for six months, it did not pay expenses, and so I announced my intention of giving it up. This announcement brought, in the course of a few weeks, such hosts of letters from clergymen and ministers from all parts of England and America, that the publishers requested to be allowed to carry it on at their own responsibility. Thirty-eight volumes have now been published, upwards of 150,000 copies have been sold, and still it maintains its circulation and increases its power. This is considered a "wonder unto many." A wonder, because it has never been pushed by advertisements, and has been ignored by the denomination which claims the Editor as one of its adherents. A wonder, because, for obvious reasons, it is seldom recommended by the ministers who derive from it the greatest help. A wonder, because so many serials have died with all the prestige and recommendation of the Congregational Union. Where is The Eclectic Review? Gone. Where is the Congregational Magazine? Gone. Where is The Christian Witness? Gone. Where is The Congregationalist? Going. Where is there a denominational journal that lives by its own merits ? A wonder, because of the number of competitors that have been brought into the field and have passed away. Where is The Evangelical Pulpit, started by Dr. Carlisle to supplement our orthodox deficiencies? Gone. Where is The Congregational Pulpit, that appeared for the same purpose, and was pushed by the recommendations and enriched by the contributions of Stoughton, Harrison, Allon, Binney, Brown? Gone. Where is The Analyst, the most powerful of all, which introduced itself by saying, "In my opinion, the time for the completion of The Homilist has fully come; it may now, with advantage, coalesce with The Pulpit Analyst, giving it the prestige of a unique history, and leaving it to supply some omissions which mark the service even of the strongest minds"? Our clerical readers throughout the world have falsified the prediction of our talented friend; for since those words were written, fifteen fresh volumes have appeared, and 36,000 copies sold. But where is The Analyst, that came swaggering like a knight into the field to sweep us clean away? Long since fallen. Where is The Lantern, that was to light up the clerical world? It appeared for a few months, flickered, smoked, and went out. Others have since appeared, whose pretentious language and plagiarized style are only equalled by their paucity of thought and poverty of blood. The influence that THE HOMILIST has exerted upon the pulpit is acknowledged as something wonderful by the thoughtful and the candid of all Churches. Its success inspires me with no proud exultation, but humbles and saddens me with the sense of my utter unworthiness of such an honour. How long it will continue to maintain its high position I know not. I never expected it to live half so long; and indeed at times I have wished it might decline, to give me justifying grounds to resign the truly onerous work. But as long as it continues in its present state, I am bound to it for life. (To be continued.) Literary Notices. [We hold it to be the duty of an Editor either to give an early notice of the books sent to him for remark, or to return them at once to the Publisher. It is unjust to praise worthless books; it is robbery to retain unnoticed ones.] THE REVIEWER'S CANON. In every work regard the author's end, Since none can compass more than they intend. A CHRONOLOGICAL AND GEOGRAPHICAL INTRODUCTION TO THE LIFE OF CHRIST. By CH. ED. CASPARI. TRANSLATED, WITH NOTES, BY MAURICE J. EVANS, B.A. Edinburgh: T. & T. Clark, 38, George street. It is not the portrait of Christ that is here presented, but merely the frame of that portrait. "A history of the life of Jesus," says the Author, "such as is aimed at on many sides, at the present day, is a genetic presentation, not only of what He was, but why He was so, and the manner in which He became so." This work connects Christ with the times and places in which He lived, taught, worked, suffered, died. "It belongs," says the Author, " to the very nature of history to have its roots in time and space. The reality of the historical person is conditionated by the fact that place, relations, and time are clearly ascertained. Many of the weightiest doubts urged against the authenticity of the gospel of John fall within this category. In this gospel, e.g., it is said that Jesus proceeded from the place where John was baptizing, to Cana of Galilee in a single day. It is assumed then, as a proved truth, that this place of baptism was in the neighbourhood of Jericho, a city fully three days' journey from Cana: from this the conclusion is drawn, that it is impossible the account, which represents Jesus as travelling ninety miles in one day, can be the work of an eye-witness. The objection, however, disappears when it is shown that the scene of John's baptism was not near Jericho, but at the northern end of the Sea of Gennesareth, on the upper Jordan, at a place some six or seven hours' distance from Cana of Galilee." This remark will show the reason and the importance of the work here undertaken. This book consists of six divisions: the first treating the chronological basis of the history of Jesus Christ; the second, the birth and childhood of Jesus Christ; the third, the sea of Gennesareth and its environs; the fourth, the first year of the public ministry of Christ; the fifth, the second year of our Lord's ministry; the sixth, the third and last year of our Lord's labours. In addition to this, we have a very able Preface from the pen of the Translator, an Introduction by the Author, and an Appendix extending over some fifty pages more. The book is the result of very varied and extensive reading, profound research, and ripe scholarship. It must be ranked amongst the most learned and useful of the many valuable Biblical works that have issued from the famous house of Messrs. T. & T. Clark. BY E. MELLOR, D.D. PRIESTHOOD IN THE LIGHT OF THE NEW TESTAMENT. London: Hodder & Stoughton, Paternoster Row. The subject of this book is one to which some years ago we gave a little attention, and upon which we wrote one or two discourses. But through studies in another direction and the enormous amount of lecturing and scribbling on the subject in these days, we have ceased to feel any more interest in it than in the question of " dipping and "sprinkling." Ritualism is neither born of argument nor sustained by it; nor will argument ever destroy it. It is the child of sensuousness and superstition; and these are the predominant elements in the vast majority of professing Christians. Hence the gross sensuous hymns in all popular hymn books, and the animal passion and gross illustrations in all popular sermons. The superstitious wish for priests, and they formulate a theory to justify their wish: the sensuous wish for forms, and they do the same. In the estimation of thoughtful and spiritual men these theories can, by such a thinker as Dr. Mellor, be shattered and given to the wind. But their roots remain untouched in the minds of the superstitious and the sensuous. What then, are they to be left alone? We had almost come to think so, until we heard some of these admirable lectures, and perused this volume. In exposing, as the Author has done, the puerility, the unscripturalness, the arrogance, the impiety, involved in sacerdotal and ritualistic theories, he has projected an influence into sacred literature that must work to destroy, wherever it goes, that worst of all crafts, priestcraft. The Congregational Union,-which, some say, not unfrequently pushes the smallest and most garrulous men into prominent places,-in this case has chosen one of its greatest men to disrobe Anglican ecclesiastics of their proud pretensions. Indeed, we know no man in the communion to which he belongs, who could produce a book on this subject in all respects so rich in learning, vigorous in logic, beaming with genius, and booming with eloquence. Limited as is our space for the notice of a work like this, we cannot forbear quoting the following passage, which thrilled us when we heard it chiming out in his manly voice :-" Everywhere and at all times men may offer their spiritual sacrifice of prayer and praise. Priests are no more, because temples are no more; and temples are no more, because altars are no more; and altars are no more, because propitiatory sacrifices are no more; and propitiatory sacrifices are no more, because Christ hath offered Himself once for sins for ever. Superstition, usurping the name of Christianity, may rear her temples, which seem like magic creations, their arches intersecting far up in air, like the branches of lofty trees in some forest glade; she may fill the tracery of the windows with colours that vie with those of the rainbow, and which cast their reflected glories through the place; she may, to sound of organ and trained voices, utter the most touching words in music all but heavenly, that steals from arch to arch in long reverberation as if shrinking from the silence in which it dies away; she may build her high altars, marshal her priests in solemn procession, clothe them with the richest fabrics that skill can make or wealth procure; she may thus charm the imagination, wrap the soul in a sensuous elysium, dissolve it into ecstasies, make it feel even as if that sentimental joy or sorrow were the very godliness which fits for heaven; but, except as the 'worship is in spirit and in truth,' all this may be nothing more than the fugitive transport of an impressible nature; and all the beauty, and music, and wonder are but a dramatic insult on Him who rent the veil and abolished temples that He might consecrate the souls of men and dwell in them for ever." A SERMON LECTURE. By THE DAY OF PENTECOST AND ITS PHENOMENA. Mr. Young is no ordinary man. He lives in the highest literature, sympathizes with the highest themes, and pursues the path of thought with freedom, vigour, and independence. He thinks for himself; his convictions are his only credenda. Here we have two of his sermons, one on "The Personality of Christ,” and the other on “The Day of Pentecost.” Not one preacher out of a thousand could be found who can put so much valuable thought into so small a compass. Our principle is, not to recommend books because we agree with all the opinions they set forth, but because of the soul-force with which they are charged. On this ground we recommend these discourses. FREEDOM OF THE WILL VINDICATED. By the late Rev. J. S. STEWART. Glasgow: David Bryce & Son, Buchanan Street. A book challenging profitable thought, by a very thoughtful man. We fear that the readers of such a work as this are very few in this superficial age. "Now IT CAME TO PASS, AS THEY WENT, THAT HE ENTERED INTO A CERTAIN VILLAGE HOUSE. AND A CERTAIN WOMAN NAMED MARTHA RECEIVED HIM INTO HER AND SHE HAD A SISTER CALLED MARY, WHICH ALSO SAT AT JESUS' FEET, AND HEARD HIS WORD. BUT MARTHA WAS CUMBERED ABOUT MUCH SERVING, AND CAME TO HIM, AND SAID, LORD, DOST THOU NOT CARE THAT MY SISTER HATH LEFT ME TO SERVE ALONE? BID HER THEREFORE THAT SHE HELP ME. AND JESUS ANSWERED AND SAID UNTO HER, MARTHA, MARTHA, THOU ART CAREFUL AND TROUBLED ABOUT MANY THINGS: BUT ONE THING IS NEEDFUL AND MARY HATH CHOSEN THAT GOOD PART, WHICH SHALL NOT BE TAKEN AWAY FROM HER."-Luke x. 38-42. HE scene referred to in the words of the beloved physician, just now read, was witnessed in the town of Bethany, in the early days of our Lord's public ministry. Few associations are more full of charm than those which are now for ever connected with this small town, or, as we should say in this populous country, this insignificant village. The footprints of Jesus in its lonely streets, His prayer breathed upon its morning air, and His tears in its old graveyard, have hallowed for ever every object connected with it. The stones of its ruined dwellings, and the very dust which the wind sweeps from the débris, are sacred in our estimation. This estimate of Bethany, the home of Lazarus, is no proof of our superstition. It is not so much that we revere the VOL. XXXIX, M |