The biography of a great creative artist must in great measure consist of a history of his works; and the great value of the book before us arises from the searching examination to which M. Schoelcher has subjected the several collections of Handel's manuscripts which are preserved in England, one of which, in some respects the most valuable, has fallen into his own possession. This examination, for the first time made, together with the first careful and thorough search for whatever might afford a ray of light in the various periodicals of Handel's time, has enabled the author to correct innumerable errors in previous writers, and trace step by step the rapid succession of opera, anthem, serenata, and oratorio, which filled the years of the composer's manhood. For the general reader, perhaps, M. Schoelcher has been drawn too far into detail, and some passages of his work might have been better reserved for his "Catalogue of Handel's Works"; but these details are of the highest value to the student of musical literature, and, indeed, form for him the principal charm of the work. The importance of the author's labors can be duly appreciated only by those who have had occasion to study somewhat extensively the musical history of the last century. For them the results of those labors as here presented are invaluable. _Sermons of the_ REV. C. H. SPURGEON, of London. Third Series. New York: Sheldon, Blakeman & Co. There can be no doubt of the merit of these sermons, considered as examples of method and embodiments of character. Whatever elements of Christianity may be left unexpressed in them, it is certain that Mr. Spurgeon has succeeded in expressing himself. His discourses at least give us Christianity as he understands, feels, and lives it. They should be studied by all clergymen who desire to master the secret of influencing masses of men. They will afford valuable hints in respect to method, even when their spirit, tone, and teaching present no proper model for imitation. Mr. Spurgeon, we suppose, would be classed among Calvinists, but he is not merely that. Without any force, depth, amplitude, or originality of thought, he has considerable force and originality of nature. He detaches from their relations certain doctrines of Calvinism which especially interest him, and so emphasizes and intensifies them, so blends them with his personal being and experience, that the impression he stamps upon the mind is rather of Spurgeonism than Calvinism. He gives vivid reality to his doctrines, because they are incorporated with his nature,--and not merely with his spiritual, but with his animal nature. He is thoroughly in earnest from the fact that he preaches himself. His converts, therefore, are likely to mistake being Spurgeonized for being Christianized; for the Christianity he preaches is not so much vital Christianity as it is Christianity passed through the vitalities of his own nature, and essentially