layman; because moderation in pleasure is what he ought to teach the laity by his example; and an example, to be of any value, must be somewhat in advance of those who are expected to look to it. Another consideration is often put forward on behalf of the consciences of the weaker brethren. Though worthy of attention, it should be admitted cautiously; for by means of it the laity are apt to tyrannize; and it has, besides, this drawback, that it would substitute the low principle of men-pleasing for the high principle of duty. One more caution: a clergyman suffers damage in his office when he gets a character for being fond of pleasure-a character which the laity will fasten upon him, though he may indulge no more than themselves. One more hint: if a doubt should spring up in his mind, with respect to any particular amusement, whether he may join in it or not, let him ask himself this question: Can I do so and yet feel that I am about my Master's business?' The candid answer to this question will solve the doubt. The special responsibilities which bind a clergyman to his flock do not introduce any new principle in the guidance of his social conduct. Their only effect is to make the application of the general principle more stringent. They add the duty of precept to the duty of example. Here we leave the subject of a pastor's duties. Our remarks have chiefly run parallel to the counsel of our authors, and have been more in the way of caution than direction. We hope that in the course of our reflections, we have made sufficient direct reference to the books before us to give the reader a favourable impression of their contents, for that is the impression we have received ourselves. Mr. Burgon's work abounds in information and advice of great value. But it would be the better for thorough revision and considerable condensation. The first two chapters, 'On the Study of the Bible,' and on 'Inspiration— the Text of Scripture,' ought to be re-written, and might well be compressed into the space of one. The same might advantageously be done with the two chapters On the Pastoral Method.' From the whole book let the spirit of polemical bitterness depart. 'Infidel' and 'unbeliever,' 'fop' and puppy,' are not becoming epithets for a clergyman to apply to his brethren. Of Mr. Blunt we have not a word of disapprobation to say. The tone of his book is all that it should be: he gathers his experience from a wide and varied field. In his chapters upon Auxiliary Parochial Institutions,' Parish Festivals, and Miscellaneous Responsibilities,' together with the Appendix, the parish priest will find many matters concerning the machinery and details of pastoral work furnished to his hand in a very practical form. Placing the two books side by side, we can recommend both to the reader. Although they treat of the same subject, and were written in perfect independence, and published within a short time, of each other, yet it cannot be said that either supersedes the other, but rather supplements it. Our readers among the younger clergy, and among candidates for Holy Orders, must suffer a word from us, partly of encouragement, partly of monition. A young man will take up the books which we have just laid down, and from them gather an idea, beautiful in its perfection, of the model parish worked by the model priest. The first touch of experience dissolves the vision. In the hour of disappointment let him take comfort from the words of the saintly Herbert :-' I have resolved to set down the form and character of a true pastor, ' that I may have a mark to aim at; which also I will set as 'high as I can, since he shoots higher that threatens the moon than he that aims at a tree. Not that I think, if a man do not all which is here expressed, he presently sins, and displeases God; but that it is a good strife to go as far as we can in pleasing of Him who hath done so much for us." It would be impossible, and if possible it would be unprofitable, to conjecture all the difficulties that may beeet the path of a parish priest. The revival of Church principles, and the increasing activity shown in carrying them out, do not lessen, but rather augment, the trials of the parochial clergy. Zealous though a man may be in aiding that revival, and furthering that increase, he must not expect to find things go easily and pleasantly with him. Neither must he look for his troubles to come only from the professed opponents of the Church revival. English self-will is an impartial quality that extends its influence alike to all parties. Notwithstanding loud professions of reverence for ecclesiastical authority, and of submission to the power of the priesthood, a clergyman must be prepared to meet with the spirit of Protestantism thwarting him in the actions of those who only use the word Protestant as a term of reproach. The fact is, much of the energy displayed in promoting Catholic doctrine and ritual will be found, on examination, to be only a more vigorous exercise of private judgment. Bishops, priests, and deacons must look for little respect at the hands of those who style themselves the Catholic party in the Church; and if they interpose an unsympathizing opinion they must expect to be roundly abused. They may recall the words of S. Ignatius as in some way justifying their claims to submission:— Ομοίως πάντες ἐντρεπέσθωσαν τοὺς διακόνους, ὡς Ἰησοῦν Χριστόν, ὡς καὶ τὸν ἐπίσκοπον, ὄντα Υἱὸν τοῦ Πατρός· τοὺς δὲ 1 'A Priest to the Temple,' the Author to the Reader. πρεσβυτέρους, ὡς συνέδριον Θεοῦ, καὶ ὡς σύνδεσμον ἀποστόλων. But these they will discover are among those precepts of antiquity which modern churchmen delight to honour in the breach, rather than the observance. To be blamed on one side for going too fast, and on the other for not going fast enough, is what every clergyman, who prefers exercising his own discretion to throwing himself into the arms of a party, has to undergo. If he preach in a surplice, he will be denounced as a Romaniser; if he decline to burn incense and wear a chasuble, he will be sneered at as a timid Anglican. And yet, whatever vexation a parish priest may suffer from the confliction of opinions around him, and from the independent expression of those opinions which the laity may thrust upon him, he will, if he be a man of self-control, and likewise of deep love for the Church, find a cheering satisfaction in the thought that out of all the tumult the Holy Spirit is bringing the doctrine and worship of the Church in all the beauty of holiness and truth. And this thought may also be a refreshment to him when his pastoral toils seem to yield little return. To contribute towards the great result, and yet not to see what, or how large, one's contribution is, till, at the resurrection, every man's work be made manifest: this is his lot in the present life: to know that no work done for God is labour lost, to know that the humblest efforts, 'the patient abiding of the meek, shall not perish for ever'-this is all he must hope for as his present reward. We offer these reflections more especially to the junior clergy. The senior clergy will have learnt them from experience. But a young priest, who goes forth to labour in the vineyard at the present day, not only has not been taught by experience these salutary truths, but, on the contrary, finds in the tone and tendencies of the age much to give his mind a bent in the opposite direction. To be able to show practical results is the ambition of an energetic pastor, and rivalry stimulates the ambition. Large congregations, numerous communicants, well attended schools, ritualistic progress-all these achievements are sought with eagerness, and contemplated with satisfaction. The eagerness is commendable, and the satisfaction is natural; but these are not an absolute measure of ministerial success; 'the end is not yet.' Caution must be used lest the fascination of apparent triumphs should mislead a clergyman into striving after triumphs which are only apparent-lest he should be unduly elated by success, or unduly depressed by failure. It is well to remember that the kingdom of Christ is not like the kingdoms of the world; its prosperity cannot be exhibited in a table of statistics. 1 Ep. ad Trallianos, iii. We do not intend, it would not befit us as reviewers, to preach a sermon to our reverend brethren upon the Judgment Day being the time of ingathering of souls, and concerning the duty of the pastor to wait in faith till then for the fruits of his labours. We will, however, call their attention to one or two fragments of loving counsel from the wise and good, which on the instant occur to our minds. We pass by Mr. Burgon's sermon, One soweth and another reapeth,' which forms so becoming a supplement to his book: let it be read and read again. The mistrustful and desponding pastor may suffer a word of gentle chiding from venerable lips :— 'Go, to the world return, nor fear to cast Thy bread upon the waters, sure at last The work be thine, the fruit thy children's part; Let Bishop Armstrong frame a pastor's thoughts in prayer:'If it should please Thee to bless these my labours, and to give them increase in my time and before mine eyes, then, O Lord, increase in me the grace of humility; humble me so much the more. Or if, Lord Jesus, I should seem to labour in vain, let not my heart fail; nerve me by Thy Spirit to persevere. It may be that Thou hereby desirest to keep me humble, and to make me feel mine own insufficiency, and to trust more entirely to Thy grace, and to seek Thine help more earnestly in prayer. It may be Thou wishest trial of my patience, withholding a blessing that I may seek it with more importunity, and continue labouring in faith. Or it may be, Thou givest me no visible success that I may the more undistractedly desire the final and most glorious recompense of faith. Thou canst give increase when Thou wilt; if not in my day, give it afterwards; make me content to labour without visible fruit of my labours in this life.' 2 These holy meditations find beautiful expression in the same volume of sacred song from which we just now quoted : 'Should e'er Thy wonder-working grace 'To our own nets ne'er bow we down, Lest on the eternal shore The angels, while our draught they own, Reject us evermore. 'Or, if for our unworthiness, Toil, prayer, and watching fail, In disappointment Thou canst bless, 451 ART. VI.-1. The Hidden Wisdom of Christ and the Key of Knowledge; or, History of the Apocrypha. By ERNEST DE BUNSEN. Ín Two Volumes. London: Longman and Co. 1865. 2. Avesta: The Religious Books of the Parsees, from Professor Spiegel's German Translation of the Original Manuscripts. By ARTHUR HENRY BLEECK, London: Bernard Quaritch. 1865. 3. Heidenthum und Judenthum. Von JOH. Jos. IGN. DÖLLINGER. 4. The same translated into English. By N. DARNELL, M.A. late Fellow of New College, Oxford. London: Longman and Co. 1862. WHAT is the teaching of Zoroaster and the Zendavesta? What are the elements of thought that go to constitute the religious books commonly known as the Apocrypha? What is the relation borne by the doctrine contained in the Avesta, and that contained in the Apocrypha, to the teaching of the Old Testament, and to the teaching of our blessed Lord and Saviour? To a portion of our readers the mere statement of such queries will, we fear, sound to the last degree uninviting. But if our words are only addressed to a few among the few, that circle of hearers, however small, has its own special claim to consideration. To those few we submit the following pages. The English translation of the Avesta, made mainly through the German of Spiegel, owes its existence to the zeal of a Parsee merchant, Mr. Muncherjee Hormusjee Cama. The manuscript of the first part, the Vendidad, has been revised by Professor Spiegel; and Mr. Cama and the English translator, Mr. Bleeck, have compared it with a Gujerati translation. A commentary by Spiegel is promised in due time. Meanwhile, although there may be room for improvement, the few Englishmen who, with ourselves, have secured copies of this valuable work, have great |