£87,678. In the Bombay Presidency there are 26,589 idols and temples under state patronage, receiving grants to the amount of £30,587 10s. For the whole of the company's territories there is annually expended in the support of idolatry, by the servants of the company, the large sum of £171,558."" From this sad account we draw the one dismal consolation, that political meanness is not confined to our own country. The self-prostration of the American government, civil and ecclesiastical, to conciliate the Juggernaut of American slavery, is quite rivaled by the English servility to the Juggernaut of Indian idolatry. We presume not to graduate the comparative debasement of the parallel flunkeyisms. There is one relief to the picture. The English government could not wholly disregard the plea that Christianity made for the abolition of the more inhuman parts of Hindoo superstition. Infant murder at the Ganges was forbidden; "the fearful sacrifices at the Goomsmur were put down;" the Thugs were nearly suppressed, and the rite of widow burning was abolished. One effect of the rebellion has been to bring into full notice the existence of a true Christian element, which has shown itself honorably firm, even to martyrdom for its Christianity, as well as loyalty to the government. The following statistics present a view of Christianity in India: 5 25 Translations of the New Testament...................................................................... ..... ... The amount contributed in India for missionary purposes, in 1851, was £33,500" Under a supposition, the writer makes the following statement of the Christianizing plans to which the rebellion has aroused the pious enterprise of England. "Suppose that during the May meetings of last year the directors of the various missionary societies had met to consult upon the extension of their efforts in India. What would have been thought of one who said, 'We must find a plan to excite such a public interest in the subject, that before next May the Society for the Propagation of the Gospel shall come forward with a proposal to double the number of its missionaries; the Church Missionary Society originate a special fund, and receive twenty thousand pounds; the London Society propose to send out twenty men in two years, and the Wesleyan ten in one; the Baptist and the Bible Society contemplate extension; and a new society be formed for providing school-masters and school-books in the native languages?' The interest which could not have been raised by a whole host of human agents running to and fro, has been awakened by the echo of a single footstep in the solemn march of Providence." P. 32. The article (fourth) on the PIONEERS OF AMERICAN METHODISM, selects as specimens, Bishops Asbury, Roberts, Hedding, Bascom, with Finley, Cartwright, and William Taylor, the California street-preacher. The article opens with a review of the past intercourse between the two bodies of Methodism, and thus notices the visit of our late delegation: "The visit of the last American deputation, especially, will not soon be forgotten in this country. Three such men have seldom appeared as the representatives of a single Church; and they remained long enough to become known, both in their public and private capacity, to a wide circle of friends; and they have won an abiding place in many English hearts. Bishop Simpson is said to have remarkable administrative talents, which have been exercised with great advantage in the American Church; but in this country he was recognized at once as a preacher of no ordinary gifts. There is something overwhelming in his abundant and vehement eloquence. His mind is keenly sensitive of the profound and various truths which the subject of his ministry brings before him, and his illustrations have a rude grandeur which remind us of the scenery of his native land; but the characteristic of his preaching is intense moral power. He rushes upon the soul with all the weight of his important message. We have seen a vast audience swayed by his address, like the trees in a forest by a strong north wind; and then we have gained some notion of the effect produced in the camp-meetings of America, when some kindred, if not equal, genius, armed with the mightiest of moral truths, hurls them with irresistible force among the crowd. Dr. M'Clintock is a preacher of a different stamp. With much of the same energy of mind and purpose, he adopts a wider platform of discourse, and presses into the service of the sanctuary all the resources of logic and philosophy. For this feature his literary talents and experience will partially account; but in some degree it is characteristic of the American pulpit. Mr. Milburn, the third and uncommissioned member of this party, found in this country a peculiar welcome, prompted by his unusual store of gifts and graces. It needed not the fact of his almost total blindness to enlist the sympathies of English Christians in his behalf. He was the favorite of nature before he became the child of misfortune; his single privation opened the sources of a thousand pure delights; and while years ripened his faculties, and brought the philosophic mind,' the blessings of grace were also added to hallow and consummate the gifts of genius. As a pulpit orator, Mr. Milburn is distinguished for the number of his advantages and the range of his powers. His face indicates the utmost sensibility, and harmonizes well with the sweetness of a voice which is capable of expressing peculiar tenderness and concern; but his voice is powerful as well as sweet, and passes with astonishing ease from tones of almost feminine pathos to notes of thrilling energy and power. His attitudes of dignity and grace are not less admirable; and all these advantages are well employed to subserve the chief purpose of a ministry which is distinguished by the largest reasoning, the most beautiful illustration, and the most persuasive appeals. To those who have not had the privilege of hearing Mr. Milburn, the little work, whose title we have given, will furnish a faithful but inadequate idea of his genius. We shall borrow from it, as occasion may require, illustrations of some of the points hereafter to be considered." P. 78. The following is the reviewer's impression of Bascom: "Bishop Bascom was the most eloquent orator, perhaps, that has ever appeared among our transatlantic co-religionists. All the finest characteristics of the pioneer band seemed to have combined and culminated in this extraordinary man." P. 96. William Taylor is discussed at some length, as a model worthy of more study in England than he is likely to receive, at a time when Churchmen and prelates are turning their attention to the spiritual condition of the masses. Of Hibbard on the Psalms the London Review expresses the highest opinion. We take from its notice the following passages: "This edition of the Book of Psalms we greatly admire, and cordially recommend it to every student of the Holy Scriptures. It is not a Commentary, in the ordinary sense of the word; it is simply a new edition of the English authorized version; but based on a principle which gives it an immeasurable advantage over every other similar work with which we are acquainted." P. 273. 'He has accomplished his task in the most reverent and humble spirit; simply giving the results of long and patient research in the disposition of the several Psalms, adopting the appropriate metrical form, but retaining the authorized version, with its marginal annotations. Of the value of his running introductions we cannot speak too highly. They are, indeed, the distinctive characteristic and highest recommendation of the volume. The light which they shed upon the preacher's critical study of the text is far more important then any one would suppose who was not used to its aid in his studies; and we are doing good service to all young ministers, when we recommend them to make this edition of the Psalms their working companion." P. 274. The London Review sustains a high rank among its older competitors, the Quarterlies of England and Scotland. We cannot but regret, however, its complete adoption of their impersonal character, and stiff mechanical form. No reason for this icy reserve exists which is not founded upon notions of spurious dignity, or adherence to a custom surviving its own original causes and reasons. ART. XII.-QUARTERLY BOOK-TABLE. Ir is of greatest concernment in the Church and Commonwealth to have a vigilant eye how books demean themselves as well as men, and thereafter to confine, imprison, and do sharpest justice on them as malefactors; for books are not absolutely dead things, but do contain a potency of life in them to be as active as that soul was whose progeny they are.-MILTON. I.-Religion, Theology, and Biblical Literature. (1.) "Sermons for the New Life, by HORACE BUSHNELL." (12mo., pp. 456. New-York: Charles Scribner. 1858.) Mr. Bushnell is not a pulpit orator, but a pulpit thinker. His pages and paragraphs furnish the unfoldings of deep, earnest, often recondite religious thought. That thought, through the agency of master mind, invests itself in its own terse, graphic, and most true expression. Sermons more eloquent, in the emotional sense of the word, have often been preached; bolder and more stirring appeals to the popular feeling, or to the common conscience, are sent forth weekly; but our American pulpit has lately furnished no volume presenting so deep a reach of thought in the speaker, or pre-supposing so high a power of moral and intellectual appreciation on the part of the congregation. We cannot but regret that so much of Mr. Bushnell's thoughts have heretofore been engrossed with dogmatic difficulties with his more orthodox fellowclergy. The discussions thence arising, however intense and marked by ability, were sectional and transitory. Mr. Bushnell ought to address the Christian world on topics of world-wide interest, commanding a world-wide audience. We know no good reason why Isaac Taylor (whom he somewhat resembles) has spread so much broader a wake over the surface of the public mind; other than lies in the greater breadth and more permanent interest of the topics he has treated. Mr. Bushnell has a deep insight and a searching power of tracing the relations of great truths to each other. The overmastering trait of his productions is cool, stern, slow, moving intellect; yet intellect gently interpenetrated and made malleable by moral feeling. Imagination, too, there is, but none for its own sake. He has no time to spend in mere picture drawing. And yet there is that imagination by the light of which the thought shall stand out in its own true beauty, grandeur, deformity, or terror. In a Butler the grandest truths are brown and dry. You have to unclothe them of their homespun apparel, and behold them in themselves, in order to acknowledge the wonder that is in them. But here the truths in whose vast presence our immortal being is ever traveling, stand in their own power. For truths are in themselves grand, beautiful, terrible, and the reverse; and truth is most truly presented when these attributes are made most visible and impressive to the view. Mr. Bushnell does not, like a Tyng or a Cuyler, approach the popular mind with impulsive appeals to its immediate sensations on exciting but ephemeral topics; nor, like Beecher, thrill and rive the heart of the audience with sudden dartings of intuition felt at once by the common mind as disclosing, by their flash, new depths within its own nature. Hence Mr. Bushnell is not broadly popular. He is too reserved, deliberate, sententious, and aloof. His trains are the still workings of rarer thought. Earnest, but not impulsive; deep, not rapid; independent, yet not erratic; reflective, but not occult, he is the preacher for the thoughtful. Most preachers should limit their efforts to the listening congregations within their church. Mr. Bushnell preaches best to the select but wide-spread congregation of the thoughtful world. (2.) "Select Discourses, by ADOLPHE MONOD, KRUMMACHER, THOLUCK, and JULIUS MULLER: Translated from the French and German, with Biographical Notices, and Dr. MONOD's celebrated Lecture on the Delivery of Sermons. By Rev. H. C. FISH, and Rev. D. W. POOR, D.D. With a fine steel portrait of MONOD." (12mo., pp. 408. New-York: Sheldon, Blakeman, & Co.; Boston: Gould & Lincoln, 1858.) In the matter of publishing selected sermons of eminent masters in homiletics, Mr. Fish has opened a placer which he works with much skill and continued success. The present volume introduces some of the best specimens of foreign preaching to the English and to the American public. As specimens of eminent talent, eloquence, and piety, these sermons will be read with no inferior interest. Krummacher is the pulpit Luther of living Germany. His vehement, graphic, homely paragraphs, poured forth from a Herculean frame, with a voice as when a lion roareth," obviously embrace a power for an instant, overwhelming effect. His illustrations are pictorial, etched with rough and almost coarse power. Like the great Reformer, he makes spiritual realities stalk before you; he can see the live devil plainly enough to fling an inkstand at him. In Tholuck we recognize the blended gentleness, poetic sentiment, tinging metaphysics, and deep spirituality of the great deep scholar, who lays by his tomes for an hour to indulge his spiritual emotions, or apply to real life the power of Christian truth. But richest of all, most truly uniting the profound with the spontaneously popular, is Monod. The German seems to be unalterably subtle; and when he leaves his professor's chair and comes into the pulpit, you feel that he is “the schoolmaster abroad" rather than the preacher at home. But the Frenchman is as genuinely popular and rich as he is scholarly and penetrating. He is not abroad in the chair, and he is truly at home in the pulpit. We presume that the translations are done with sufficient accuracy, and that the English needs no criticism. But we must be allowed to say that there is no such English word as "helpmeet." Hence we regret to notice the plentiful use of that vulgarism in the translation of Monod's "Mission of Woman;" and especially the very inadvertent note in regard to it on page 20: "This is the rendering of the French for helpmeet:' Un aide semblable à lui.” Now, first, the text of Monod is no " rendering for helpmeet;" for Monod does not render "helpmeet" or any other English or pseudo-English word at all. His work is not a translation from the English. Second, the term helpmeet is a popular agglutination of the two words help and meet in the second chapter of Genesis; where woman is impliedly styled a help suitable or meet for man; for which phrase Monod's French is a sufficient parallel. The French is indeed a precise translation of the Greek βοηδὸς ὅμοιος αὐτῷ. Third, the Hebrew phrase, a help as before him, expresses the image of a counterpart meeting, fitting, and corresponding to him, and is a most striking conception, given in words of beautiful simplicity. Now the adjective meet like the verb meet, expresses this precise idea; and in the phrase a help meet or meeting for him we have both etymologically and conceptually one of the most exquisite hits of translation on record. (3.) "Woman: Her Mission and Life, by ADOLPHE MONOD, D.D., late Minister in Paris, France. Translated from the French. With a biographical sketch of the author, and a portrait from steel." (12mo., pp. 82. Sheldon, Blakeman, & Co., 1858.) This elegant volume is a fine specimen of the eloquence and piety of the French Protestant Church. It will be, as it should be, acceptable to the women of America. The biographical sketch," though brief, is interesting. Adolphe Monod was the son of Rev. John Monod, of Paris, was graduated as Bachelor of Letters by the University at Paris, and was trained in theology at Geneva. Having embraced evangelical principles, he was obliged to leave a flourishing Church and begin a new religious enterprise on a private foundation in Paris, in which he was eminently successful. Thence he was called to the professorship of Sacred Eloquence in the Theological Seminary at Montau |