The artist is often revealed as strongly in small things as in great. Mr. S. J. Weyman's The Little Wizard is short and slight, but, within its chosen limits, is a thoroughly artistic bit of fiction. Its hero is a little Royalist lad of the times of Charles I., who falls among rustic fanatics and, by an odd train of events, becomes suspected of being endowed with witch powers and of bringing a storm to hinder the march of Cromwell's army. The brief glimpse of Cromwell himself is admirably given. The close is dramatically managed and effective. (R. F. Fenno & Co., New York.)

Mr. J. A. Mitchell, the editor of "Life," has tried his hand at a tale of the marvelous. The hero of his story (the heir of an East Indian kingdom, but transported as a boy to a Connecticut farm) has the gift of seeing exact pictures of future events, and the peculiar difficulty of his position when he thus sees the manner of his own death just before his marriage is ingeniously dwelt upon. There is plenty of invention in the story and some humor, though not as much as might be hoped for in the editor of our best humorous paper. But it cannot be said that it has the merit of being a reflection of nature or life. (Charles Scribner's Sons, New York.)

Mr. John Fox, Jr., is a worthy follower of Miss Murfree in treating the Southern mountain life with imaginative force. Like Miss Murfree, he faithfully reproduces dialect to an extent that sometimes becomes wearisome; but there are back of the dialect life, passion, and incident. In A Cumberland Vendetta, and Other Stories the tale which gives name to the book is much the best in the volume. (Harper & Brothers, New York.)

One suspects the decadent when one reads the title of the new novel by Mr. Percy White, the author of "Mr. BaileyMartin." Yet Corruption is not a morbid book. It deals with a wretched failure of a man's life through an entanglement of passion. The fall of the clever politician and possible great statesman is as pitiable as it is complete, and the positive moral lesson is absolutely obvious. The realism of the book is distinct but not disagreeable. If it be allowable to treat the topic at all, it must be admitted that the method here is manly and free from objectionable purpose. From the literary standpoint the author's style is hard and unsympathetic, but he has force and clearness. (D. Appleton & Co., New York.)

Galloping Dick, as portrayed by H. B. Marriott Watson, is a sturdy rogue and highwayman of the Claude Duval type. His impudence leads him into extraordinary adventures with a bishop, a rebel, an elegant lady of the court, and even with "Old Rowley," or King Charles II. in person. It cannot be said that there is profit to be found in these tales, but that the author has the power of creating a character and making his narrative and his diction fit the times of which he writes cannot be denied. There is even a trace of the Stevensonian delicacy of touch here and there, and notably in the adventure with the bishop. The coarseness of manners of the day is by no means disguised. The story cannot be commended for universal reading. (Stone & Kimball, Chicago.)

Mrs. Katharine Tynan Hinkson is one of the strongest poets and sketch-writers in the interesting group of the younger Irish authors. In The Way of a Maid she gives us a novel of Irish life which is charming in so far as it is a transcript of actual nature, but fails when it plunges into the depths of imaginative passion. The author's forte is with the simple, the natural, and the actual. Her characters are better than her plot. There is a great deal of promise in the novel, but we cannot think it equal to some of her slighter stories and sketches. (Dodd, Mead & Co., New York.)

Mr. Julian Ralph, in People We Pass, comes very close to the line that separates strong, original fiction from the clever newspaper man's presentation of what he sees about him. In these stories the people " are avowedly types of New York East Side dwellers. Mr. Ralph has done much more than catch the slang, dialect, and swagger of the East Side streets. He has found the point of view that explains motive and character. The incidents as well as the people are typical. The book is admirably illustrated. (Harper & Brothers, New York.)

We had thought that we never wanted to see another novel of the French Revolution, but The Veil of Liberty: A Tale of the Girondins, by Peronne, has caused us to recant. It is a graceful story, gracefully narrated, and about a section of that great movement not commonly taken by the novel-writers as a subject. The plot is well managed and the characters are developed in a rational fashion. It is not a "blood and thunder" story, but a highly moral tale. The outcome is somewhat depressing, as would be expected from the title. The author professes to follow history closely in delineation of plot and of characters. (Macmillan & Co., New York.)

John Darker, a novel by Aubrey Lee, is a story upon which a considerable amount of talent has been wasted. The idea of

the story is novel, the plot is ingenious, the people and places are vividly described. The author has a power of description almost photographic. The characters are fairly well developed, and the result of the action of the story is poetically just. On the other hand, one lays down the book with the question, To what purpose is such a story written, and what does it signify? It is a long-drawn-out chronicle of commonplaces; nowhere does the story rise to a high moral or intellectual plane. From beginning to end we traverse a dull, low level of mediocrity. There are many words and many pages, and they signify nothing. It is form without substance. (Macmillan & Co., New York.)

In our opinion, Lilith: A Romance, by George Macdonald, is a menace to the reason of the reader. It is an allegory wherein dream passes into reality and reality shades into dream by such indefinable degrees that it is not possible to tell where the dividing line lies. The motive-idea of the story is a magic mirror, through which one steps into a world of the higher dimensions, and in this world encounters Adam's first wife, Lilith, with other extraordinary allegorical personages, and thus passes through a romance of moral life which is figured under a series of exciting adventures. The story is not grotesque; it is uncanny, yet undoubtedly possesses literary power and moral excellence, if only we could guess the interpretation of the author's difficult parable. It resembles the shifting phantasmagoria of an opium dream. (Dodd, Mead & Co., New York.)

Dean Farrar, of Canterbury, has put forth a new story, Gathering Clouds: A Tale of the Days of St. Chrysostom, which is in some sort a companion to the story called "Darkness and Dawn." The period of history treated in "Gathering Clouds" is, as all students know, singularly picturesque. The sócial and political life of Constantinople were then in a state of ferment. Chrysostom was a man who united in himself, to an extent unusual, strength and sweetness of character. His faults were the errors of his time, his virtues belonged to his holy religion. The complications with which he was involved arose from many conflicting interests. All this Dean Farrar has treated with a certain fairness, though we cannot help feeling that at times he is unable to sympathize with the sincere conviction of the orthodox party. His story is a historical study, rather than a piece of fiction, a novel, or romance. He has allowed himself no liberties with facts, and his fancy plays only in the domain of the unknown. (Longmans, Green & Co., New York.)

The reasons may be physiological, or they may be industrial and economic, but, be they what they may, the dominant tendency of the intellectual world at the present day is towards a general pessimism and even cynicism. This tendency of human feeling has been made a study by Joseph Hocking in his novel All Men are Liars. The character that he has chosen to dissect is that of an intense, high-strung, noble-souled man, who is, by disappointment in his fellow-beings, driven to discouragement and to moral suicide. The book itself is saved from being unhealthy by the introduction of some true and worthy characters, who convince the hero, Stephen Edgcumbe, that there are some men, even if they be but few, who are true. may be true of thousands, as the bitter poet has said, They eat and drink and scheme and plod, They go to church on Sunday;

And many are afraid of God, And more of Mrs. Grundy,

While it

it is not true of all. There are undoubtedly left at least ten thousand in Israel who have not bowed the knee to Balaam or kissed the calves. The literary form of this novel is good. It is the work of a practiced hand, and this, united with its excellent moral effect, renders it a story to be commended. (Roberts Brothers, Boston.)

Teachers of German will welcome the publication of a new book containing three stories, with capital notes and a grammatical appendix of peculiar excellence. The stories are Goethe's "Die neue Melusine," Zschokke's "Der tote Gast," and Kleist's "Die Verlobung in St. Domingo." The editing is done by Professor A. B. Nichols, of Harvard. (Henry Holt & Co., New York.)

The author of A Hard Woman: A Story in Scenes, by Violet Hunt, believes that she (or he) has depicted a type of a large class. The class in reality is not large, though it does really exist. The hard woman, whose only idea is social success, is not as numerous as the novel-writers would have us believe; nevertheless, the character of Mrs. Munday, "the hard woman," is admirably shown in all its phases. The portrait is true to facts. The only thing about this story that is not typical is that the hard woman breaks down. In real life this is the exception, not the rule. As for the rest, the dialogue is sparkling, the narrative moves on rapidly, and the diction is sufficient for the purpose. In short, it is a novel not wholly unworthy of reading. (D. Appleton & Co., New York.)

A

WELL-KNOWN Japanese writer, now in America, has recently declared his conviction that the civilization of the West has reached its height, and that its power of selfdevelopment is exhausted. However, he is confident that a new life from Japan is to be infused into this apparently decadent civilization, and that under the leadership of his countrymen the world will advance to a future more glorious than its brightest dreams. In varying terms, the same optimistic prophecy of the part Japan is to play on the world's stage finds daily expression in the public press of its larger cities.

While we may hesitate to accept these views, there can be no question that the growing consciousness of strength on the part of the people of Japan must lead to an unusual intellectual activity, and to an honorable share in the varied work of the world. At this crisis in her history, when the minds of all classes are filled with such bright hopes, the religious condition and prospects of her people are worthy of special study.

As is well known, two religions, Shintoism and Buddhism, have struggled for the mastery on Japanese soil. There has been no complete victory for either, but gradually a modus vivendi has been secured. No distinct line of demarcation has separated the followers of the two systems, neither has there been an amalgamation of the two, yet nearly every man, unless a priest (and sometimes even then), has worshiped impartially at both Shinto and Buddh ist shrines. Shintoism, whether indigenous or not, dates from the very dawn of history, and is associated with all the legends from prehistoric times, but especially with the early glories of the imperial house. Hence its worship is by many identified with patriotism and loyalty. Buddhism, on the other hand, was introduced from China and Corea in the sixth century. Its missionaries brought with them the arts and literature of the Chinese civilization. Though persecuted for a time, they soon made themselves essential to the life of the nation, and early gained so much influence with the governing classes that Buddhism seemed to be supreme. The wealth and magnificence of its temples and monasteries were in striking contrast with the simplicity, though sometimes the stately simplicity, of the Shinto miya, "the honorable houses."

When, however, the old feudal system gave way, and a centralized government was 66 restored," as the Japanese insist upon saying, Buddhism, which had owed much to the old shogunates, lost its wealth and prestige. Shintoism, on the other hand, began to reassert itself, to claim to be the only true expression of loyalty, and to teach a special system of ethics founded on this one doctrine of loyalty. The stirring events of the past few years have called out many apostles of this doctrine, which, however noble may have been the purpose of its advocates, has unquestionably tended to dull the sense of social obligation. With the Chinese literature came the Confucian system of ethics, which soon rose to a commanding position in Japanese society. Shintoism was especially weak on its ethical side, but even Buddhist priests were glad to avail themselves of the teachings of Confucius. In their purer form these teachings found little currency outside the military class, but gradually they were in a measure popularized, and as thus modified came to be the main reliance for the moral instruction of the people.

When Christianity was brought to Japan by Xavier and

1 This article is the first in a series in which will be presented a view of the current conditions of religious thought in many of the countries of the world. Other articles will be by the Rev. A. M. Fairbairn, D.D., Principal of Mansfield College, Oxford, on "The Religious Outlook in England;" by M. Paul Sabatier, on The Outlook in France:" by Dr. Adolph Harnack, on The Religious Outlook in Germany: by Mr. P. C. Mozoomdar, on The Religious Outlook in India;" and by Miss Isabel F. Hapgood, on "The Religious Outlook in Russia."

his associates, the religious condition of the country seemed to augur a peaceful propagation of the new doctrines, but the imputation of political motives led to the well-known attempt to crush out the last remnants of the Christian faith. The work of the missionaries was more extensive than is generally supposed, and congregations were gathered in many places, even as far as Sendai, nearly 1,000 miles northeast of Nagasaki. The attempt to destroy this work was not entirely successful, and many thousands of Christians, the fruit of the old seed, were found near Nagasaki when the era of modern missions began in 1859. There is reason to believe that this widespread and persistent faith made a permanent impression upon the religious life of Japan. One meets here and there, especially in some of the irregular sects of Shintoism, forms of religious truth which certainly suggest a Christian origin. Some of these the Japanese associate with modern Christianity; but it is more probable that they indicate the working of the old leaven of Xavier's hiding.

With the opening of the country in 1859, Christianity came with new prestige, and associated with a more brilliant civilization. The efforts to take the civilization without the religion were earnest but futile. The first-fruits were early won among the Samurai, the intellectual leaders of the people. Even to-day a large share of the Protest ant churches are in the old castle towns, and the number of Christian Samurai in the country at large is probably five or six times the normal proportion. These Christian Samurai are active, forth-putting men, whose influence is felt far outside of Christian circles. They have already furnished a Cabinet Minister, several Vice-Ministers, a Chief Justice of the Supreme Court, one Speaker and two Chairmen of the Committee of the Whole in the House of Commons of the National Diet, four or five professors in the Imperial University, besides many other high officials. In a recent number of the "Sun," the best known of Japan's periodicals, four of the leading articles were by Christian writers. The high degree of intellectual activity thus indicated must be borne in mind in any attempt to estimate the religious forces at work in Japan. The Christians themselves see in the influence they have gained a reminder of the great responsibility which rests upon them to maintain their intellectual independence, to mold the religious life of Japan, and to make it something more than a mere duplicate of that of Christian lands.

This desire for something new and distinctively their own, while natural and in a manner praiseworthy, tends to an undue emphasis upon the national element in the life of Western lands, and to an underestimate of the strong current which makes for unity. Many of these Christian scholars are well read in the literature of the West. Some

of them have traveled widely and have observed carefully the institutions of many lands. But this ever-present stress upon the national element in history too often leads to a misinterpretation of the condition and tendency of Christian thought, and suggests the serious danger of a provincial form for Japanese Christianity.

Happily, however, the influence of Christianity is not seen alone in the writings of its leading men. There are in all over 100,000 enrolled Christians in Japan. Outside the churches there is also a wide penumbra composed of men who, while not always nor even generally attendants on Christian worship, are yet largely under the influence of the Christians, and are ready to accept their leadership in matters of social and political reform. Such men serve not only to increase the growing volume of Christian public sentiment, but also to secure to it a greater steadiness and breadth of purpose. Then, too, though it may be thought that Christian truth comes into Japan chiefly through the force of six hundred and more missionaries, there are many other avenues not less important. I do not wish to disparage the efficiency of this large body of Christian workers, nor that of the churches and other institu

the more complicated conditions of modern society. The other address was by the Minister of Education, Marquis Saionji. In almost identical terms the Marquis expressed his conviction, and indicated that the policy of his department would be in favor of a broader and more cosmopolitan view of social obligations. These two men do not speak for themselves alone; their speeches mark an epoch in the ethical history of Japan. They assert, in effect, that Japan's ethical needs are the same as those of the nations of the West. They illustrate how the future of Japan is bound up with that of Christian nations. She feels, and quickly feels, every movement which stirs Western society. Even the late so-called reaction is nothing less than a manifestation in Japan of the same worldmovement which has produced anti-Semitism in Germany and the A. P. A. in the United States. The liberal movement in the churches which causes us anxiety is one and the same with that which is felt in America. To hold the German missionaries or the American Unitarians responsible for it is to miss its true meaning.

Upon this close and growing intimacy between the life of Japan and that of the West I base my forecast of the future. I believe in a Divine Providence who is to bring out of the present unrest all over the world a stronger and a more intelligent faith. This very series of articles testifies to a spirit of expectancy. As the very youthfulness of the Church of Japan has made her feel more keenly the doubts which have disturbed us all, so will that same freshness of youth render her more responsive to the new faith. The channels of influence are open. Would that there might course through them none but streams which shall make glad the City of God!

The Deputation to Japan and the Kumi-ai Churches

The letter of the Deputation of the American Board to the Kumi-ai churches in Japan has appeared in other papers, and by them has been made the basis of editorial comment. It has not before appeared in The Outlook, simply because it was definitely understood that all report was first to be made to the Prudential Committee, and after that given to the public. Misleading comments on this letter have appeared in certain quarters which are clearly made by those who do not understand the facts. The report of the Deputation will appear in substance in these columns next week. It is to be presented to the Board on Wednesday, January 23, after which it will become public property. Since the letter of the Deputation to the Japanese churches has appeared elsewhere, we give it here in full:

Dear Brethren: The Deputation appointed by the Prudential Committee of the American Board to visit and confer with its missionaries and with Japanese Christians in Japan has completed its work and is about to sail for home. During our presence in your beautiful country we have been the recipients of so many courtesies at the hands of the Kumi-ai Christians and churches that we should feel that we had been deprived of a great privilege if we were not permitted to express our hearty thanks to you for your kindness to us. With the growth of your churches, almost unexampled in the history of any country, we have had great satisfaction, and at the prospect of still larger growth, both in numbers and spirituality, in the not distant future, we gratefully rejoice. We feel that your history is our history, and your prosperity is a blessing which will carry gladness to all Christians the world around.

You are a body of independent churches, subject to no master but Jesus Christ. This we fully recognize, and this our missionaries have always recognized, and we have rejoiced to find in you much of the spirit of the Pilgrim Fathers, to whom the religious life of our country is so largely indebted. As we look over the world with its teeming millions, so many of whom have no clear idea of the Gospel of our Saviour, we feel that an immense and solemn responsibility rests upon the Church of Christ in all lands, and not the least in your own land, to which Providence seems to have committed the intellectual and spiritual leadership of the East.

In our study of the problems facing the missionaries we have had to consider whether the time had come for their withdrawal from Japan. In getting information on this point we have consulted with many of your ministers, laymen, and evangelists, and every one has advised us not immediately to withdraw from the field. Some have suggested that the number of missionaries should not be increased, but the voice in favor of retaining most of those now present has been unanimous. We have decided to advise the missionaries to remain in your country for the present, hoping that the time will not be far distant in which you will be able not only to do without them, but also to join with us in carrying the kingdom to other lands. Our missionaries will not attempt to establish independent churches, but will, so far as they are able, seek to co-operate with you in the work of the Kumi-ai body along the same general lines as in the past; and we ask for them in their difficult duties your generous co-oper

ation.

They will, of course, have to do the work in the way in which they can work best, as you will work in the way best adapted to you; but there ought to be, and we are persuaded that there will be, no serious difficulty in such co-opera

tion. We must ask you to remember that our missionaries have to render an account to the Board concerning their work and all moneys expended by them, and that often, when you may differ from them, they may be only carrying out the imperative and necessary instructions of the Board.

We have been advised, both by you and by our missionaries, to devote more attention in the future to sending out for occasional service eminent and able pastors and theologians, and also to provide for the translation and publication of works of religious thought of standard value. Both of these suggestions seem to us eminently wise, and we shall take great pleasure in advising our Board to do as you suggest. You have also suggested that so far as there may be changes in the location of missionaries. less attention should be given to cities where there are already well-established Kumi-ai churches. That suggestion also approves itself to us, and we have so advised our missionaries. We regret that we have not been able to come to agreement with those with whom we have had misunderstanding concerning houses and lands, purchased and paid tor by the treasury of the American Board. In Kioto and Kumamoto such misunderstandings exist. With reference to this we have addressed to the Trustees of the Doshisha a letter from which we quote as follows: We cannot believe that you will think of asking rent from the Board for the missionary houses in Kioto, when the land was purchased and the houses were paid for entirely out of the treasury of the Board. For you to do that, we believe that both you and all your countrymen would hold to be a stain upon the good name of the Doshisha.

Concerning our difficulty at Kumamoto we desire to say that we are profoundly grateful to our brethren of the Kumi-ai churches for what they have done to help us in that matter; and we trust that they will not cease to use their efforts until there has been an honorable settlement.

As we study the religious condition of the world we find much cause for rejoicing at the swift advancement of the kingdom of God; but we also see that that kingdom has many and insidious foes, and that the demand was never greater that all the Christian host should present a united and aggressive front against unbelief and sin. This is no time for emphasis upon what we do not believe. Positive, Scriptural, able, consecrated preaching, and pure, saintly, Christian lives are everywhere imperatively demanded. Will you not unite with us, and with all Christians, in exalting the personality and fatherhood of God, the saving work of Jesus Christ, the need of regeneration by the Holy Spirit, and his constant ministry; the duty of all men of every land and condition to love and serve one another, and the power of the endless life? In short, may we not, together with all evangelical Christians, unite in so presenting the Gospel of our blessed Lord and Saviour Jesus Christ that your land and our land and all lands shall, in due time, acknowledge him as Master and Lord?

We have read with much interest the platform adopted by you in you recent meeting at Nara, and see in it your recognition that the world can be made truly Christian only by men of lofty faith, holy lives, and pure hearts. We pray God's blessing on the movement there so auspiciously started.

Dear brethren, we greet you as our fellow-workers for the kingdom of God; we pray for you; will you not pray for us and for our country, that together Japan and America may advance toward the stature of truly Christian nations? Once more and from our hearts we thank you for your courtesy to us. It will never be forgotten. God bless the Kumi-ai churches, and God bless the Japanese nation!

In the bonds of Christian fellowship we subscribe ourselves, dear brethren, very kindly,

In regard to the above letter one or two points need to be guarded. The letter distinctly says that there is a "misunder-" standing" in regard to the property at Kioto, and it quotes from a letter addressed to the Trustees of the Doshisha; but the letter to the Trustees was not regarded by them as any imputation upon their motives, and by it the Deputation simply stated that it would have to leave the whole matter to the honor of the Japanese Christians. There has been a tendency to misinterpret this part of the letter. Those who are most conversant with the facts in the case are not at all surprised that there is a misunderstanding. They feel that the Japanese Christians are intending to do the honorable thing in the midst of difficult circumstances, and they are still hoping for an agreement that will be satisfactory to both parties. The Deputation has said nothing reflecting upon the Christian character of the Trustees of the Doshisha, who interpret certain facts in a different way from that of the Board. In the absence of written documents such misunderstandings are not surprising. The Trustees of the Doshisha assured the Deputation that the missionaries would receive from them generous and honorable treatment, and thus far there is no reason to doubt the sincerity of their statement. If that pledge is not kept, there will be occasion for strong speech-but not till then. In all the intercourse of the Deputation with the Trustees we are assured that their conduct was that of Christian gentlemen. If, as the result of further correspondence, the misunderstanding continues, we hope it may be settled by arbitration.

T

A Lecture Course

"The God-Idea in some of the Principal Religions of the World" will form the subject of a course of lectures to be given before the Brooklyn Ethical Association, in the Pouch Mansion, 345 Clinton Avenue, on Sunday evenings in February and March. "The Hindu Conception of God" will be presented by the Swami Vivekananda, of India; "The Idea of God as Expressed in the Art of the Ages" by Professor J. Leonard Corn. ing, of Munich; "The Ancient Religion of China: Its Teachings Concerning God, Immortality, etc.," by the Rev. F. Huberty

James, of England. Further particulars may be obtained by addressing Dr. L. G. Janes, Fulton Building, New York.

The Religious World

The Recall of Commander Booth

What has been known for a little time to a few persons has at last reached the public, namely, that Commander and Mrs. Ballington Booth have been recalled to England by the head of the Salvation Army. Just where they are to be placed in the future we have no intimation at the time of this writing, and it is not essential that we should have in order to say that, at least from the American point of view, a very great mistake has been made. In a peculiar way Commander and Mrs. Booth have identified themselves with the American people. The Army was in a weak condition when they assumed its direction here. They have done more than revive its spirit; they have given Americans confidence in its management, and many have contributed liberally to its support who would not have thought of doing so had they imagined that Commander and Mrs. Booth were likely soon to be displaced. It is not probable that the change indicates lack of confidence on the part of the home office. It may be supposed that it is intended to promote the American leaders; but the Army cannot promote them. It has no field to offer them in which they can do a larger work, and it has no one in its whole service who here will be regarded with the same confidence. The ablest and most efficient officers in the whole Army may be sent to the United States, but they will come untried and comparatively unknown. They will have to make their own place and secure for themselves by years of difficult service the confidence which is now reposed in the Commander and Mrs. Booth. It is possible that the welfare of the Army at large may require a serious sacrifice on the part of the Army in the United States, but nothing else could possibly justify this change. We hope it is not too late for the mistake to be seen, and for Commander and Mrs. Booth to be left in charge of the Army in this country, which they can lead better than any one else, and which affords them quite as great a field for their pre-eminent abilities as any other country in the world could offer them.

The Brick Church in New York

As our readers are aware, a year or two ago the Church of the Covenant and the Brick Church in New York, both Presbyterian, united, the congregation of the former going to the Brick Church, and the Rev. Drs. H. J. van Dyke and J. H. McIlvaine jointly retaining the pastorate. Experience has proved that both men are not needed in the position, and, in order that the church might be free to choose a pastor who should represent the united body, both pastors resigned. It was understood that Dr. McIlvaine desired to withdraw, and that he earnestly and generously urged the people to unite in retaining Dr. van Dyke. At a meeting held on January 15 the following resolution concerning Dr. van Dyke was offered by Mr. J. Cleveland Cady, who represented the old Church of the Covenant:

Resolved, That the congregation of the Brick Presbyterian Church urgently request Dr. van Dyke to withdraw his resignation and to continue in charge of the church as its pastor. We do this out of sincere affection for him and appreciation for his ministrations. We recall his faithful and successful services during thirteen years, and recognize that the present prosperity of the church is due chiefly to his labors and eminent standing in the community. He has labored for our souls' welfare and brought us the consolation of Jesus Christ. We have found blessing and edification in his pulpit services, and have precious memories of his kindness and sympathy. We will not consent to bring to an end such a history of affectionate service on his part, and we sincerely trust he will continue to be our pastor.

Resolved, That we pledge him not only our united regard and affection, but also such aid in his work as he may find necessary. We recognize the greatness of the burden we ask him to resume, and promise to come to his aid in such way and measure as he may desire.

After the above was adopted the following resolution was proposed by Mr. John E. Parsons, representing the Brick Church, concerning Dr. McIlvaine :

Resolved, That we cannot allow Dr. McIlvaine to leave us without putting upon record our high appreciation of his ability as a preacher and his endearing qualities as a man. To friends who came with him to this united church he has added the larger number of those to whom he has ministered in his new field. We appreciate the unselfish and self-sacrificing motive which has led him to insist that he shall be allowed to resign and that Dr. Van Dyke shall be asked to stay. We wish him Godspeed, and shall pray that he may be safely kept in his journeyings, and prospered in any new field of labor he may select.

We do not know what Dr. McIlvaine's future will be, but a man of such eminent ability and consecration cannot long be allowed to remain idle. It is intimated that one cause of his resignation was the desire for a year's rest and travel. His minis

try, both in Presbyterian and Congregational pulpits, has proved him an able thinker and an eloquent preacher.

Myron Adams

We have already briefly noted the death of the Rev. Myron Adams, but desire here to pay a tribute of respect to the memory of one of the most chivalric spirits in the pulpit of the State of New York. The Rev. Myron Adams, who was pastor of Plymouth Church in Rochester, died at his home on Sunday, December 29. He was a graduate of Auburn Theological Seminary, and a son-in-law of Professor Samuel M. Hopkins, one of the most independent and vigorous thinkers of the Presbyterian Church. Mr. Adams saw service in the war, and afterward entered the ministry. He was an independent and earnest thinker, a man who hated shams and loved righteousness with peculiar intensity. He was the author of several books, the best known of which is "The Continuous Creation." Those who had the privilege of knowing Mr. Adams always found him a genial friend and an earnest and manly man. He was honest-if such an expression may be used-even to a fault; sometimes perhaps even misrepresenting himself in his effort to be absolutely sincere. He had become a great power in the city of Rochester, where his noble personality was greatly honored and loved. The service in his remembrance which was held in the church of which he had been pastor was conducted by an Episcopalian, a Presbyterian, a Unitarian, and a Jewish Rabbi, while other ministers very generally, in their own pulpits, bore testimony to the fidelity and earnestness of the man who had so strongly impressed himself upon the religious and municipal life of the city. It was the privilege of the writer of this paragraph to know Mr. Adams intimately before he entered the ministry, and from that day to his death he was always found to be a gracious, brave, honest, and manly advocate of everything which he believed to be true and good.

A New Missionary Paper Proposed

It has been long thought that an inexpensive missionary newspaper which should give important facts about the work of all the Congregational societies would have a wide usefulness. The officers of the six Congregational societies-namely, the Congregational Sunday-School and Publishing Society, Congregational Home Missionary Society, American Missionary Association, Congregational Church Building Society, Congregational Education Society, and the American Board-have now prepared a circularletter to the churches asking pledges for the support of such a paper. It would be a sixteen-page monthly, sold at the nominal annual subscription price of ten cents, and the plan would be for the churches to agree to take each a certain number of copies for its own families. The hope is to reach all families in the denomination. The officers of the societies rightly say that "such a paper as is suggested would awaken interest, stimulate inquiry after further information, unify our operations and bind us together as a denomination, facilitate the work of pastors among their people, and lead to increased prayer and giving and effort in our own denominational work." The proposed paper would in no way take the place of present missionary publications, but would supplement their work and occupy a field of its own.

A Memorial Meeting

The universal love which went out to Arthur Brooks, the breadth of his interests, and the large place he filled in this community, were evidenced both by the spirit which characterized the occasion and by the large congregation which assembled at the memorial service in the Church of the Incarnation, in this city, on Sunday evening last. Among the speakers were the Rev. Drs. Greer and Rainsford, Dr. Seth Low, and Mr. Hamilton W. Mabie. Archdeacon Tiffany, who presided, also made some interesting comments on Dr. Brooks. The addresses breathed a profound spirit of reverence for the courage, the honesty, the ability, the helpfulness, and the varied talents of a man whose life had many sides, but whose energies were all consecrated to one end.

Union Seminary Lectures

A course of lectures in Union Theological Seminary on the now popular subject of the Unity of the Christian Church has already been announced in these columns, but all the special subjects have not been given. The subjects of the lectures still to be given are as follows:

January 27, President E. B. Andrews, of Brown University, "The Sin Schism."

February 10, Bishop H. C. Potter, "The Lambeth Articles." March 2, Bishop J. F. Hurst, "Irenic Movements Since the Reformation." March 9, the Rev. A. H. Bradford, D.D., "The Unity of the Spirit World-wide Necessity."