It is the same with other heathen temples in Rome. The saints, as they are called, have taken the place of the Pagan demigods. And if an old Roman of the times of Cæsar and Cicero were to rise from the dead, and visit his old haunts in city and country, he would be astonished to see so little change.

The patron saint of a city or country is then altogether a Pagan notion and not a Christian. He is a sort of under-god to whom people, ignorant and superstitious, though called Christians, have dedicated the city or country, with the idea that he would in some way watch over it and bless it.

Now for St. George. There was a George, a famous, or rather, an infamous man, who became Bishop of Alexandria in the fourth century. And some think it was this man, vile and wicked as he was, that was many centuries later

"transformed into the renowned St. George of England, the patron of arms, of chivalry, and of the garter." Others think that it was quite a different person. George of Cappadocia, they say, was the child of Christian parents. His father suffered a martyr's death; and himself was put to death six times for his faith, and always came to life again. The seventh time he really died. Very foolish and absurd stories are told about him, all with the view of glorifying him as a very extraordinary person. The account of his conflict with the dragon has taken many shapes. The following is one of them, and the only one I shall speak of.

George of Cappadocia came to Lybia, to the town called Silene, near which was a pond infested by a monster, which had many times driven back an armed host that came to destroy him. He even approached the walls of the city, and with his exhalations poisoned all who were near. To avoid such visits he was furnished each day with two sheep, to satisfy his voracity. If these were not given, he so attacked the walls of the town that his envenomed breath infected the air, and many of the inhabitants died. He was supplied with sheep till they were exhausted, and it was impossible to procure the necessary number. Then the citizens

held counsel, and it was decided that each day a man and a beast should be offered, so that at last they gave up their children, sons and daughters, and none were spared. The lot fell one day on the princess. The monarch, horror-struck, offered in exchange for her his gold, his silver, and half his realm, only desiring to save his daughter from this frightful death. But the people insisted on the sacrifice of the maiden, and all the poor father could obtain was a delay of eight days in which to bewail the fate of the damsel. At the expiration of this time the people returned to the palace, and said, Why do you sacrifice your subjects for your daughter? We are all dying before the breath of this monster!" The king felt he must resolve on parting with his child. He covered her with royal clothes, embraced her, and said, "Alas! dear daughter, I thought to have seen myself reborn in your offspring. I hoped to have invited princes to your wedding, to have adorned you with royal garments, and accompanied you with flutes, tambourines, and all kinds of music; but you are to be devoured by this monster! Why did I not die before you ?"

Then she fell at her father's feet and besought his blessing. He accorded it her, weeping, and he clasped her tenderly in his arms; then she went to the lake. George, who passed that way, saw her weeping, and asked the cause of her tears. She replied, "Good youth, quickly mount your horse and fly, lest you perish with me." But George said to her, "Do not fear; tell me what you await, and why all this multitude look on." She answered, "I see that you have a great and noble heart; yet fly!" "I shall not go without knowing the cause," he replied. Then she explained all to him; whereupon he exclaimed, "Fear nothing! In the name of Jesus Christ I will assist you." "Brave knight," said she, "do not seek to die with me; enough that I should perish; for you can neither assist nor deliver me, and you will only die with me."

At this moment the monster rose above the surface of the water; and the virgin said, all trembling, "Fly, fly, sir knight!" His only answer was the sign of the

cross. Then he advanced to meet the monster, recommending himself to God.

He brandished his lance with such force that he transfixed it, and cast it to the ground. Then, addressing the prin cess, he bade her pass her girdle round it, and fear nothing. When this was done, the monster followed like a docile hound.

When they had brought it into the town, the people fled before it; but George recalled them, bidding them put aside all fear, for the Lord had sent him to deliver them from the dragon. Then the king and all his people, twenty thousand men, without counting women and children, were baptized, and George smote off the head of the monster.

Now, dear children, my object in telling you this legend is not to amuse you. And I need not waste space or time in proving that it is not true. But we may take it as a parable or fable, and find some meaning in it. The dragon we may take to be Heathenism, and heathenism we know to be a great monster. You have read tales of the horrid cruelties which it commits, not in spite of religion but in the very name of religion. It was so among our own forefathers when the Druids were the priests of England. It is so still in India, where you have a civilized people and civilized priests, the Brahmins. And among the barbarous islanders of the South Seas it was so, as you have found in Mr. Williams's "Missionary Enterprises." Now, as it was by the sign of the cross that St. George tamed the dragon so that he was able to cut off his head, so is it by preaching Jesus Christ and his Cross to the heathen that we can overcome heathenism, and turn idolaters from their idols and from their cruelties. It is not by holding up a visible cross before the eyes of the people we can do this, but by teaching them how Jesus, the Son of God, loved them, and came down from heaven to die for them, and still loves them, and is able to save them from sin and from eternal death. This is what our missionaries preach in India, and China, and Africa, and other parts. And by the Cross, in this sense, many a dragon has been slain.

Or we may take the dragon to mean Sin. And, oh! sin is a monster, ugly and cruel, and terribly strong. It spares neither princes nor princesses; it is not satisfied till it reduces men, women, and children to bondage and ruin. It is your enemy, children, and the only enemy you need ever fear. It demands your heart, and lips, and hands; and when you give it all that you have, your only reward is misery and death. Now how can you destroy this enemy, and escape from it? I answer, By the Cross. Jesus died for you on the cross to save you both from the punishment which your sins deserve and from sin itself. When you believe in Jesus and His Cross, God pardons your sins, and kills sin in your souls. The dragon, Sin, loses his power over you; you now love and obey Him who died for you on the cross; and you receive every day His Holy Spirit to fill your heart with good and to make you strong against all evil. This will be a glorious victory. Every child who wins it is a saint before God, a true saint, that is, a holy one, and will, at last, join the company of the martyrs and the saved in heaven.

Or we may take the dragon to mean Death. You have often heard death called the king of terrors. And very terrible he is. But by the Cross of Christ many children have triumphed over death. Believing in the Blessed One who died on the cross for them, instead of weeping when laid low by death's arrow, they have rejoiced that death was sending them to be with Christ for ever.

Now may all my young readers fight valiantly against the dragon, Sin, and overcome it by the Cross of Jesus Christ. And when the dragon, Death, comes to them, Jesus will not forsake them. He will make them "more than conquerors," so that they shall be able to say :

"The heir of heaven, henceforth I fear not death;
In Christ I live; in Christ I draw the breath
Of the true life. Let then, earth, sea, and sky,
Make war against me! On my heart I show
Their mighty Maker's seal. In vain they try
To end my life that can but end its woe.
Is that a death-bed where a Christian lies?
Yes, but not his 'tis death itself there dies.

Pulpit Echoes; or, Passages from Discourses and Expositions. By the REV. JOHN MACFARLANE, LL.D. London: James Nisbet and Co.

THIS Volume contains passages from the public Discourses and Expositions delivered by the author in Kincardine-onForth, in Glasgow, and in Clapham, to the three congregations over which he has successively presided. Without his knowledge at first, two members of the Glasgow and London congregations were in the habit of taking down, in shorthand, such passages as impressed their own minds, and having written them fully out, kindly sent them to the preacher. And the volume before us is substantially what was thus communicated. That his first love, "Kincardine," might not be overlooked, he has inserted some extracts from the Discourses which he delivered there in the outset of his ministry.

It is not a little to say that these "Pulpit Echoes were worth preserving and publishing. They are full of striking and suggestive passages, which will be found useful not only for those who, having little time to read, seek after suitable morning and evening meditations, but also for those who are the teachers of others. The student and the minister will often take this book with pleasure out of its place on the library shelf, to quicken both the intellect and the heart.

The Critical New Testament. Being an adaptation of Bengel's Gnomon, with numerous Notes, showing the precise results of Modern Criticism and Exegesis. Edited by REV. W. L. BLACKLEY, M.A., and REV. JAMES HAWES, M.A. Vol. III. The Epistles (from 2 Timothy) and the Apocalypse. London: A. Strahan and Co.

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WE are glad to see this important work completed. More than one half of the third volume is occupied with the Apocalypse, and is really a new work. "Bengel's valuable Commentary on the New Testament fails notoriously," the editors say, when he comes to interpret the Revelation. Time has so thoroughly exposed the fallacy of his calculations of times and seasons, that the publishers and editors of this translation, thought the wisest course would be to suppress that part of his work almost entirely. The best way of replacing the matter suppressed appeared to be to take that

which is by far the best and most valuable Commentary on this part of the Scriptures, the 'Hora Apocalyptica' of the Rev. E. B. Elliot (5th Edition), so able, so full of research, and which gives a complete account of all other schemes of interpretation, ancient, and modern: and to present the reader with as brief an abridgment of it as could well be done." On several points the editors differ from Mr. Elliot's conclusions, but they say: "The reader will perceive that we do not presume to offer a new scheme of interpretation, and so to confuse men's minds still more on this important part of the word of God, than has unfortunately been done already, by the many crude interpretations which have been put forth from time to time, and especially of late years. Instead of disturbing the main stream of interpretation, as given by the soundest writers on this subject, especially Mr. Elliot, our work will be found to be a handmaid to his and to theirs." We differ from the editors of this volume as to the vexed question of our Lord's second coming, but we are not the less sensible of the important service which they have rendered by the course on which they wisely resolved with reference to Bengel's "Commentary." We must likewise recognise the liberality and enterprise of the publishers in issuing three such volumes, containing 728, 748, and 876 pages, for eighteen shillings.

Lamps, Pitchers, and Trumpets. Lectures delivered to Students for the Ministry on the Vocation of the Preacher. Illustrated by Anecdotes, Biographical, His. torical, and Elucidatory, of every order of Pulpit Eloquence, from the Great Preachers of all Ages. By EDWIN ΡΑΧΤΟΝ HOOD. London: Jackson, Walford, and Hodder. 1867.

Ir is satisfactory now and then to meet with a book the title of which gives a fair idea of its contents, and this satisfaction is certainly afforded by the book before us. The title and the author's name, will, in this case, attract a goodly circle of readers we doubt not. We are glad to give some additional information as to the scope and execution of the work, which we hope may help to make that circle larger. The "Students for the Ministry" referred to, are those of Mr. Spurgeon's College, and to Mr. Spurgeon the book is dedicated. 66 Words," says the author, "are lamps, are pitchers, and are trumpets. Preaching to the

intellect to the intelligence-is as a lamp, it sheds light over truth, over processes of argument, over means of conviction; preaching to the conscience is as a trumpet-it calls up the soul from slumber, it makes it restless and unquiet; preaching to the experienced is as a pitcher-it bears refreshment, it cools and calms the fever of the spirit, and it consoles and comforts the heart." Starting from this point, we have an interesting chapter of anecdotal illustrations of the variety of pulpit earnestness and excellence. Then come chapters upon "the Vocation of the Preacher;" "Lamps, Pitchers, and Trumpets in the Jewish Church," and "in the Early Church;" "Mediæval and Postmediæval Preachers;" "Great Preachers of the Seventeenth and

Eighteenth Centuries; " and "the Pulpit of our Age and Times.' Separate chapters are also devoted to the following subjects: "Wit, Humour, and Coarseness in the Pulpit;" "Use and Abuse of Imagination and Illustration;" "Formation of Style for Pulpit Composition;" "Arrangement of Texts by Divisions;" "Written and Extemporaneous Sermons;" "Effective Preaching, and the Foundation of Legitimate Success." Our account of the contents is complete when we add that the Author gives a series of what he calls "Pulpit Monographs;" being critical sketches and estimates of various great preachers:-Paul, Chrysostom, St. Bermard, Adams, Christmas Evans, Robertson, Pusey, Manning, Newman, Spurgeon, Lacordaire, and Binney.

Mr. Hood possesses many qualifications for the work which he undertook for Mr. Spurgeon's students, and the results of which he now presents to the public. This volume testifies that he is an omnivorous reader-no novice in the art of criticism, and not without considerable critical acumen-and that, in addition to wit, pathos, and eloquence, he has a genuine and deep enthusiasm for the "Vocation of the Preacher." Of course we could put our finger on blemishes, and, in still more numerous instances, upon "Eccentricities," but the tone of the book is healthy and stimulating; more so, a great deal, than that of many graver, more precise, and less discursive treaties on Homiletics which have come into our hands. The pleasure of reading has been increased by the luxury of a clear type and substantial getting up.

The Divine Glory of Christ. By CHAS. J. BROWN, D.D., Edinburgh. London and Edinburgh: T. Nelson and Sons.

WE cannot speak too highly of this small

volume. The Author has set before him. self two objects in combination-first, to contribute somewhat that might not be without value, theologically, in the Socinian and other controversies; and, second, so to do this as to promote at the same time the edification of the devout reader. With respect to the former object he is aware that there is nothing new in the mere general idea of indirect or incidental testimonies of Scripture to the Divinity of Christ. But he has examined this department of proof with care; arranged and classified those testimonies which have long seemed to him of most weight and interest; and given to this species of evidence a more prominent place than has for the most part been assigned to it. Ministers will find Dr. Charles Brown's volume exceedingly sug gestive as to many passages of Holy Scripture, and ministers and people together will on its perusal thank God that the light of the "Divine glory" of their Lord shines through all his words and actions. To many hearts this little volume will prove more edifying and comforting than folios of meditation and sentiment.

Parkin Jeffcock, Civil and Mining Engineer. A Memoir. By his Brother, REV. J. T. JEFFCOCK, M. A. London: Bemrose and Lothian. 1867.

THE sad story of the "Oaks Colliery Explosion," in Dec., 1866, is fresh in the memories of all readers. All doubtless felt, as we did, that the painfulness of the story was only relieved by the account of the heroism which was displayed in the attempts to rescue from the pit any who might possibly have escaped the first disaster. Parkin Jeffcock took a leading part in these attempts, and in so doing lost his life by a second explosion of fire damp. This memoir will doubtless be prized by his friends, but, apart from the circumstances of his death, it is of no special public interest.

Young Calvin in Paris; or, The Scholar and the Cripple. By the REV. W. M. BLACKBURN. Edinburgh: William Oliphant and Co.

"THE warp and woof of this volume are facts drawn from history and biography; the surface colours are partly supplied by imagination." "If it will lead the young reader to study the History of the Refor mation, and, especially, to cherish the true faith of the Martyrs, the author will be rewarded for the present work of a few stormy days." So writes the author him. self. His story is one which those who begin will be sure to finish.

William Farel, and the Story of the Swiss Reformation. By the REV. W. M. BLACKBURN. Edinburgh: William Oliphant and Co.

THIS work is by the author of "Young Calvin in Paris," but it is a true history, and not to any extent a work of imagination. We have read it with intense satisfaction, and commend it with all possible earnestness to young and old. The story of the Swiss and French Reformation was but little known in England till D'Aubigne unfolded it. And even now it is but imperfectly understood, though it is full of the most thrilling incidents, and is in no sense inferior in interest or instruction to the History of the Reformation in Scotland or in Germany. Mr. Blackburn's labours will bring it within the reach of many who cannot read D'Aubigne's larger volumes, and will probably give them clearer idea of its earlier progress than they could obtain from these. Let our young readers especially get hold of his book. Its narrative will enchain their attention as a romance does. They will find that "fact," if not always stranger than fiction," appeals to the imagination as well as to the heart, and takes a stronger hold of both. "The Bayard of the Battles of God," as Michelet calls William Farel, is a noble study.

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The History and Antiquities of Brentwood, and its Neighbourhood. By REV. H. P. BOWEN. Brentwood: W. Cordon.

MR. BOWEN has already given to the public "The Religious Annals of Brentwood." These publications possess chiefly, but not exclusively, a local interest. Such details as they contain have a charm especially for antiquarians.

Poems. By E. F. A. SARGEANT. With an Introduction by ADELINE. London: Hamilton, Adams, and Co.

"WHILE the readers of the following pages," says Adeline, "will expect something worth perusal, they will not of course anticipate the productions of mature thought, or experience. Some of the pieces were composed when the writer was only eleven years old, the others between that age and her fourteenth year." Adeline's defence of so juvenile an authorship is sufficient. "For some two or three years, every device was resorted to-by recreation, employment, and school duties, to divert the mind. Those efforts, however, were unsuccessful; and what was evidently the gift of nature has been allowed-with less interruption-to develope itself." We have read many of Miss Sargeant's poems with great satisfaction. There is nothing childish in

them, nor on the other hand any thing precociously profound. They flow on like a sprightly, merry stream in the summer sunshine. And neither good taste, nor one's sense of what is natural to so young an author, will find in them any occasion of offence.

Form or Freedom. Liturgies. By Second

Five Colloquies on SAMUEL CLARKSON. Edition. Revised, with Remarks on Recent Phases of the Discussion on Liturgies. London: Jackson, Walford, and Hodder.

THESE Colloquies were published anonymously eleven years ago. "Since that period the attention of Congregationalists has been again and again drawn to the subject by hints or remarks made at the annual gatherings of the Congregational Union, or by letters in the newspapers of the denomination. With this revived interest in his theme, the author has been persuaded to issue a second edition of his brochure." "As to his own opinion, an attentive reader will reasonably infer that it is in favour of free prayer, rather than of liturgical forms; but he trusts it will be felt by all that he has aimed candidly to state the arguments on both sides, and he is not without a hope that this new edition may contribute something towards the elucidation of the truth in this controversy." Mr. Clarkson has judged wisely, and we commend his colloquies very cordially to the attention of our readers.

Told in the Twilight; or, Short Stories for Long Evenings. By SYDNEY DARYL. London: Jackson, Walford, and Hodder. THREE of these stories have appeared in "Aunt Judy's Magazine" and three in Merry and Wise." The other two have. not made their appearance in public before.

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King Jack of Haylands, by the author of "Brother Reginald's Golden Secret." London and Edinburgh: Nelson and Sons.

A GOOD Schoolboy's Story; short, pithy, and wise, and free from sermonizing.

The Congregational Year Book, 1868. Containing the Proceedings of the Congregational Union for 1867, and General Statistics of the Denomination. London: Jackson, Walford, and Hodder.

HERE is a volume of more than 400 pages, well packed, for eighteenpence! We need only remind our readers of its existence. Its editor deserves all praise for the immense labour which he bestows upon it from year to year.