sonal examination of the Mosque of Omar, and conclusively refuting the fanciful theory of Mr. Ferguson that this Mosque stands on the site of the Holy Sepulchre.

The Life of Christ. By Frederic W. Farrar, D.D., F.R.S. In two volumes. New York: E. P. Dutton & Co. 1874.

Dr. Farrar, the master of Marlborough College, in England, is well known as a writer of considerable power and of great scholarly culture. His book entitled "Seekers after God," his Hulsean Lectures in 1870, and other writings, have shown him to be a liberalminded man, who, while an Orthodox English churchman, could broadly enter into sympathetic relations with other modes of thought. The present work is one to tax to the utmost all these powers, being no less than an attempt to tell the Divine Story of the Gospels for English readers, in a manner which shall have the honey without the subtle sting of Renan's Vie de Jesus. And here we come at once on the evident defect of the work, which is a blemish in its whole texture, that in this conscious or unconscious rivalry with the French idyllist there is a strained quality in the style and manner which often jars, not only on the taste, but on that very religious sensibility which it seeks to copy. The contrast is very marked between the subdued quiet of the Evangelical narrative and the nineteenth century tone of its paraphrase, in some of the most solemn moments of the Life which it seeks to picture. At the very times when we crave perfect simplicity most, we miss it most. The chapters, for instance, which treat of the crucifixion and the resurrection of the Saviour, suffer by comparison with those remarkable chapters on the same theme in Dr. Sears' "Heart of Christ." And yet, notwithstanding this grave fault, we believe that the work will be found very edifying and instructive by multitudes of readers. The detailed vividness of its narrative will help many imaginations, and the evident fairness of temper and spirit, the lack of controversial heat in maintaining his most cherished convictions, are gracious additions to the abundant scholarship which fills the notes and excursuses with valuable material. In the text, the author is tempted to use matters of doubtful value, without sufficient caution, as, e.g., from the apocryphal gospels, but the notes display a quiet and ample scholarship. The general underlying theory of the work is stated by the writer to be that of Orthodox Christendom, but so moderate is he in its statement that there is not a page in the two volumes which might not have been written by a Liberal Christian of the conservative school. Dr.

Farrar holds the genuineness and authenticity of the Gospel according to St. John, after study of the critical discussions of the question, yet with a candid mind toward its opposers; he interprets the Temptation of Christ with a single eye to its spiritual meaning; he believes in miracles, yet is inclined to make the finding of the stater in the fish's mouth fall under another category.

He brings to his task, besides a large general culture, the special advantage of careful studies on the ground in Palestine, which render his richly-wrought pictorial descriptions more finished in detail. A devout supernaturalist, yet fully conversant with all modern objections to the gospel history, he wisely declines to proceed on the controversial plan, seeking rather to edify believers. It is unquestionably a valuable addition to the religious reading of the time, and will popularize a great deal of information on the great theme with which it has to do, while presenting to many persons the "Life of Christ" in fresh and picturesque lights.

Two illustrations, from the pencil of Mr. Holman Hunt, represent, one the interior of a carpenter's shop at Nazareth, and the other Nablous, the ancient Shechem.

The Brooklyn Council of 1874. Pp. 250. New York: Woolworth & Graham. 1874.

The "Brooklyn Council" was convened, as will be remembered, by the churches of Dr. Storrs and Dr. Budington, in consequence of the action of the Plymouth Church in simply dropping from its roll the name of Mr. Theodore Tilton, upon his statement that for four years he had ceased to be a member of that church. The council, remarkable both for the numbers and the high character of those who participated in it, was asked to advise the churches inviting it, as to whether the action of Plymouth Church was in accordance with the usage and order of Congregational churches, and as to the proper course to be pursued by the churches calling it in their future relations with the Plymouth Church.

The flood of corruption which has flowed over the whole land, all summer long, abundantly justifies the wise indignation which prompted the callers of the council, and proves that the policy which they deprecated was as injurious to the cause of pure morals as it was disorganizing to the interests of their branch of the Christian church. The result of the council, though cautiously worded, entirely sustains them in this view, and affirms the mutual responsibility of [Trinitarian] Congregational churches, as distinguished from simple independency.

In view of the considerable advances which have been made by many Unitarian churches toward the independent platform, the questions which this volume suggests deserve to be carefully pondered.

The interest of this record would be greatly increased if it had not been deemed best to omit any report of the private sessions of the council; but the speech of Dr. Storrs which it preserves is truly memorable in spirit and power.

We regret that Dr. Budington should in one of his speeches (p. 177) have given his sanction to such a perversion of the facts of history as the statement that "when, in the earlier part of this century, a portion of our congregational churches departed from the orthodox platform, they adopted . . . another name, and left us ours, so that the Unitarian denomination, coming out from the midst of us, was not and could not be popularly confounded with the Congregational." Will Dr. Budington seriously undertake to say that the old Congregational churches of Massachusetts have ever abandoned that cherished name? On the contrary, so recently as at the "Congregational" council held in Boston in 1865, a solemn protest was presented in their behalf, by ministers of the ancient" Boston Association," against any exclusive claim by others to that name, to their exclusion; and although that protest was answered in a somewhat unworthy spirit, it remains on the record of that council, as a statement of a right too often confirmed by decisions of the highest court in this commonwealth to be seriously denied.

Quiet Hours. A Collection of Poems. Boston: Roberts Brothers. 1874.

This is a beautiful little book, truly worthy of being the companion of the heart in its choicest moments of meditation and devotion. It is divided into ten different parts, headed "Nature," "Morning and Evening," "Life and Duty," "The Mystery of Life," "Inward Strife," "Prayer and Aspiration," "Trust and Peace," "Submission," "Death and Immortality," and "Miscellaneous." The whole arrangement indicates much taste, a sense of fitness, and a mind in sympathy with the great pulse of humanity. We can think of no more welcome visitant in the chamber of the sick, the lonely, the sorrowful, and the weary. It also has words of stimulus for the strong heart that yearns to do and dare. May it long minister to the deepest wants of our fellow-men, and reward the compiler for her pains.

L.

THE PLACE BELONGING TO THE HOLY SPIRIT IN THE RELIGIOUS TRAINING OF THE SOUL.*

In the idea of the Holy Spirit, it is implied that God comes into communication with the human spirit, for the purpose of quickening its powers and training it to a heavenly life. Though it expresses primarily an influence, it yet marks a real connection of God with the human spirit. I understand God to be present and active in all creatures, and to work in them according to their natures and kinds. In the case of men, however, we ascribe to him an agency of a higher sort, suited to their higher nature and rank, and designed to further them in divine knowledge and in all holy tempers and conducts. In matter and its forces, and in all life below man, God is manifested as Spirit; first in man do we come to know him as Holy Spirit, Source, and Inspirer of holiness. Man has a spiritual nature which allies him to what is highest in God, and fits him to receive the Holy Spirit. Independently of this divine help, he never

* This essay was read before the Maine Conference of Unitarian Churches, Oct. 7, 1874.

reaches spiritual perfection. In the union of the Holy Spirit with his own powers, and in the fellowship thence resulting, he first becomes duly aware of his most important relations, and of his distinguishing worth, duty, and blessedness.

I design to offer some thoughts on the place which belongs to the Holy Spirit in the religious training of the soul. If in this I shall succeed according to my wishes, the inestimable value of the Spirit will be made apparent.

The human soul is naturally religious. It has instincts which relate it to an overruling Power, on which it depends, and to which it is prompted to pay worship. There come to it intimations of sacred duty and of law-prescribing authority. In these inward workings we see the beginnings of religion. But the religion is of little worth, almost of no service as a guide and check, till, by the aid of culture, the faculties, both intellectual and spiritual, are farther awakened and exercised. Apart from such culture, religion is but blind and wild sentiment. Culture then, if broad enough to be completely human, to stir equally and healthfully all the soul's powers, is friendly to religion, and does in part its work. How far such culture may carry with it something of divine influence, I do not attempt to say; but beyond doubt it has its place in the moral education and progress of the race. In whatever degree the human powers are called forth, and put in right relations with God, the guiding light of the spirit of holiness in really seen, though the men thus favored may not always be clearly conscious of the Source whence the helping influence comes to them, and may attribute too much relative importance to social arrangements and institutions, which are but the necessary vehicles and channels of the influence.

It would seem then that the Holy Spirit, just as much as the God whose agency it is, should be viewed in connection with the whole race, and as the assured possession and boon of the race; and this is virtually the truth. So far as men attain the best views of God, and rest in him as their satisfying portion, they always regard him as the fountain of the holiest influences. If, as we believe, such knowledge is to spread and become universal, all will in fact behold in God the giver of the Holy Spirit. We can hardly doubt that to-day, amidst the darkness and errors of heath