and a few errors corrected, and for the benefit of those who wish to pronounce the words correctly, a key to the sounds and accents given. We think the author has used Hindustani words in many places throughout the text where they would be better omitted. To the later editions a complete index of all matters touched upon in the work has been added. In future editions we would suggest the correction of frequent clerical, typographical, and other errors, that the work may be a model in every respect.

We had purposed quoting some of Dr. Butler's eloquent passages, such as those found on the twelfth and thirteenth pages and elsewhere, but space forbids. His introduction is a masterpiece of fine writing, and there are many pages throughout the book showing a most facile use of the English language. But the composite character of parts of the work is shown by an unevenness in style, which sometimes falls very far below what it is at its best. We had also designed to refer to the Russian question, and show how missionaries generally do not fear or believe that India is so soon to be in the clutches of the great northern bear, and to give their reasons for thus believing. Then there is that wonderful myth, which has come so opportunely to the aid of many a sermon, of "Jessie Brown" and her "Dinna ye hear the slogan?" a little romance written, Dr. Butler tells us, by a French governess for the amusement of her pupils, finding its way into the Paris and then the English papers, until it has gone around the world. It seems a pity it was not true then and there at Lucknow. Dion Bourcicault and his talented wife have made money out of it, and the world probably will go on believing it, though "the heroine and incident are alike fictitious!"

After reading the "Land of the Veda," many will doubtless not only be awakened and aroused to a genuine missionary enthusiasm to give and labor and pray for the perishing myriads of India's sons and daughters, but some will want to go there. May many more workers rise up and ask to be sent! And now that one may "put a girdle 'round the earth," if not in "forty seconds," yet in a few weeks or months, and as India is being belted from end to end with railways, a stream of travel is setting in in that direction. Every day during the cold season, from October until March, parties of English

and Americans may be seen visiting the sites of memorable events in that strange oriental land-the ruined Residency at Lucknow, the beautiful Memorial Well at Cawnpore, the peerless Taj Mahal at Agra, the wonderful Kootub Minar at Delhi, the highest minaret in the world; tombs and temples, mosques and mausoleums, rock-cut cave temples and ancient ruins, such as India alone can display. Besides this, her oriental pomp and magnificence, her beautiful scenery of tropic and temperate zone, her strange peoples, her grandest mountains, broad and mighty rivers, fertile valleys, populous cities, and all hoary as the Vedas with age. Pity it is that the nine tenths of all these travelers are mere sight-seers or healthseekers, and take hardly sufficient interest in the millions of the lands through which they pass to even call upon the missionary, ask him how his work prospers, and bid him Godspeed. Too many prefer to get their impressions of missionary labor and success from godless consuls, merchants, and ship captains, who neither know nor care to know whether the religion of Christ or Mohammed, the faith of Brahman or Buddhist prevails. But we close with the closing thought of Dr. Butler-that the strength and progress of the Church of Christ in India to-day are in encouraging contrast with the weakness and obstructions of the ante-rebellion days:

Already some of our native Christians are rising to positions of great responsibility in the Church, the State, and learned professions. The Maharajah Duleep Singh, its first royal convert, illustrates how its higher classes shall bow to Christ, and devote their influence and wealth to his glory; while Government officers like Behari Lal Singh, and Deputy Magistrates, like Tarini Churn Mitter, prove how worthily public positions can be filled by the followers of that faith. And their descendants shall yet occupy every office of their Government in the glad day when their Ganges shall flow. only through Christian realms, and their fertile lands shall be cultured by a happy Christian population, whose redeemed country, no longer the LAND OF THE VE EDA, "shall be called by a NEW NAME, which the mouth of the Lord shall name."

ART. IV.-MEDIATION.

ACCORDING to Holy Scripture this world was made by and for the Son of God. Speaking of him under the designation of the Word, St. John says, "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by him, and without him was not any thing made that was made." This is confirmed by St. Paul, who says, (Col. i, 16,) that "By him were all things created that are in heaven, and that are in the earth, visible or invisible, whether they be thrones, dominions, principalities or powers; all things were created by him and for him." That is, all things were formed through the unincarnated Son, "whom," it is further stated, (Heb. i, 1,) “God hath appointed heir of all things, and by whom he made the worlds." These statements, by fair interpretation, are to the effect that this world, and the universe, too, so far as we know, were constituted the theater on which the scheme of redemption was to be acted.

From these it is to be deduced, also, that this world was not made for plants nor animals, nor for any thing less than man. Man was the grand archetypal thought of God in the creation; and all processes, and growths, and developments, and preparations upon this earth prior to the coming of man upon it, were but growths and preparations for man as the highest, grandest result of God's work in the creation; for man is a constituted intellect and soul and personality vastly above all other grades of being in this world. He is a free personality, capable, through his freedom, of acts praiseworthy or blameworthy, and thus only capable of making his own happiness or misery. And this capability links him to God and to God's government, and renders this world to him but the beginning of his existence--a border-land merely to another world. An inborn sense of responsibility correlates him to a moral world which in scope is unlimited and in duration never-ending. Perfectly free in the use of his capability and responsibility, he is started in being here with the power to remain holy and happy forever, but with the certainty, as God sees it, that he will not, and thus has God acted with a view to that certainty and provided for it. Thus has He created

all things by and for the Son of God; and the very fact of this relation of the Son to the creation is evidence, nay, proof, that the worlds were made for mediatorial purposes. If we follow out this thought progressively we shall have occasion to touch upon the need, the method, and some of the successive stages, of Christ's mediatorial work.

As to its necessity, let it be repeated that this world was made for man. All creations and conditions prior to man have their head, their culminating result, in man. Arriving at man in the creative process, conscious personality first appears; and in this personality appears for the first the capacity of free, objective, independent feeling, judging, and thinking the likeness to God, in other words, and the only connectional moral link with him which up to this time has come into view. When brought on the stage he stands the representative of the race, the master of the realm of nature, and the arbiter of his own destiny. In his free moral activities are freighted the destinies and the whole possible physical spiritual resources of the world formed to his hand and committed to his keeping. Free-will was the grandest treasure committed to him; but this he abused, and made himself an outcast-out of harmony with God, and in a state of guilt and misery. He fell from being man as originally intended and inade; that is, from dominion within himself of a free and consciously pure spirit to that of gross selfishness and animalism. He became at once subject to suffering and death. To these he would have been a stranger forever, doubtless, had he not fallen. Possibly no changes would have occurred in his case except those of ever-advancing growth and progress in the heavenly life. Death itself, most likely, would not have been experienced. In place of death a glorified transfer only might have taken place.. It is not a proof against this that death should necessarily be a human lot, on the ground that inferior creatures were subject to it, because man was placed at the head of the creation, the godlike regent of every thing and every creature below him to be ministered unto by them: they serving thus the chief object and the sole end of their creation. His status was the exaltation of his whole triune nature-spirit, soul, and body--into the life of heaven. But whether or not he had been parted from earth, his natural

home was heaven, and unbroken communion with God was his normal, natural experience.

On the other hand, the position, use, and destiny of the lower creatures were wholly of the earth, with no relations higher. They served the purpose intended for them, then gave place to successors of their kind. Death to them was scarcely an evil; it seems rather a beneficent law for them. Suffering and evil cannot in any proper sense be predicated of their condition, because self-consciousness and associated ideas are out of account with the brute creation. Their sensations are moment by moment only, and the dullness or acuteness of sensation with them is proportioned to the grade of their organization.

But man precipitated himself from his high exaltation, and descended quite near to a brotherhood with the brute. Only partial remains are to be found in him of the image of God, the lofty godlike attitude in which he was made. Enough is left to give to him a sure consciousness of guilt, and of misery consequent upon guilt. When a being like man, made thus exalted and for such heaven-high purposes, falls, may we not suppose the shock of his fall is felt through the whole kingdom of nature? Is it unreasonable to suppose that the shadow of his misfortune and guilt is cast upon all creatures below him? His guilt, of course, cannot be transferred to them to share; but the anarchy of his character, somehow, gives a wrench to the order and peace of nature, and they surely seem to feel the jar and the disturbance. "The whole creation groaneth and travaileth in pain together until now." "All the founda

tions of the earth are out of course." This is more than metaphor. A basis of fact underlies such statements, and it is safe to affirm a significance corresponding to a symbolic cry of sympathy on man's behalf in the sad tones and aspects of nature, animate and inanimate. God utters in them a great natural prophecy of a purposed redemption. He invested man with all the possibilities of an everlasting integrity; but he foresaw that, tampered with by a superior foreign force, man would fail of his integrity, and he provided for exigencies that must follow.

There is foolhardiness in setting up human wisdom against mysteries that hover over these deep subjects. God's thoughts