perusal of his philosophical writings contributes more to one's delight or to his profit. Such was the order of his mind, and the character of his investigations, that his writings are adapted to almost every class of intelligent readers. He was an orator, a statesman, and a man of letters; and his philosophical studies were pursued partly for practical purposes, to fit him for his public duties, and partly to console his mind, under the pressure of adversity. He is, therefore, not abstract; he is no inventor of new systems; he is not even original; and yet, as he studied philosophy with a practical end in view, as he keenly felt the need of its aid, either as a statesman or as a sufferer, he made every principle he embraced his own. Starting on such ground, he would not, naturally, seize a single great principle, and dwell upon it, till he could see it and trace it out in all its bearings. He, whose direct object is utility, never prosecutes investigations in this manner. He pursues a train of thought so long as he can perceive that it will be of any particular use to him; and then drops it, and takes up another. Hence the multiplicity of disconnected views, of historical notices, and good maxims, in the works of this practical philosopher. This very circumstance makes him entertaining and instructive to different classes of readers; but it also makes it impossible that generations of philosophers should yield to his power, as they have to the influence of Plato and Aristotle.

It is surprising, that there have not been more English translations (in other languages there have been many) adapted to general readers. It is true the translator's task is not in this case easy. He must be uncommonly versed in the niceties of the Latin language, in order to understand and appreciate that great master of it. He must also have great power over his own language, in order to make every word and sentence worthy of the brilliant and eloquent orator. Besides, no moderate acquaintance with the history, and philosophy, and literature of antiquity, will be requisite to understand and explain the author's innumerable allusions to matters peculiar to his times.

It would be unreasonable to expect that Mr. Otis, in the present low state of classical literature among us, should meet all these demands. He has evidently mistaken his author's meaning in several instances, and failed to convey it with the ease, the grace, and the perspicuity of the original, in others. Still, it would appear that he has been, upon the whole, successful. In the dialogue, in particular, he seems to be felicitous in his expressions, and, judging from a partial examination, we should think that, as he proceeds, he enters more and more into the spirit and manner of his author. The very worst part of the translation is, unfortunately, at the beginning. Certainly the first sentence in the translation does not make a very favorable impression. It reads thus: "When at length relieved, my dear Brutus, either altogether, or in a great measure, from the labor of the forum, and senatorial duties, I betook myself, chiefly at your exhortation, to those studies, which, held in mind, dropped at times, after a long interval of suspension, I have recalled; and, since the method and discipline of all arts, which relate to the right way of living, are contained in the study of wisdom, called

philosophy, I have thought it my part to illustrate this in our own language; not because," &c. Would an ordinary reader get at the true idea, "As I am at length freed from my public labors, I again betake myself to those studies, which, though they have often been interrupted, and even wholly dropped, for a long season, I have never ceased to cherish," &c.? "Quae ad rectam vivendi viam pertinerent," is awkwardly translated," which relate to the right way of living," instead of," which relate to practical life." "Quid loquar

de re mitilari?" he translates, "Why should I speak of the military concern?" instead of "the military art." Again, "For, as [while] with the Greeks, the most ancient of the learned was the race of poets; at least, if [since?] Homer and Hesiod existed prior to the foundation of Rome, and Archilochus during the reign of Romulus. The [; the] reception of poetry among us was rather backward.” The sentence, as it is printed, makes no sense. "Although we read in the Origins, that it was customary, at feasts, for the guests to sing," &c. Would it not have been better to say, the History of the Origin of Rome, rather than Origins, or at least to add an explanatory note respecting this work of Cato? "That consul took with him, however, into Aetolia, as we know, Ennius," should be translated, "Now that consul took Ennius with him into Aetolia, so far as I know,” ut scimus referring to the word "Aetolia" merely. Both the idiom of the language and the connection are violated. "For Galba, Africanus, Laelius, are transmitted by tradition as learned. But studious, in the age before theirs, as Cato." Is this a typographical error, or was it so translated? The sense of the original is, "According to tradition, Galba, Africanus, and Laelius were learned; but Cato, who lived before them, was a mere student or beginner." "For as aforetime I have declaimed causes, which no man has done longer than me [I]," &c. Declamitare caussas, is good Latin, but "to declaim causes," is not good English. "When he who wished to hear had said what appeared to him [how ?], I then argued against it." "Quid sibi videretur," is here imperfectly translated.

It would be doing injustice, however, to suppose, that these instances of imperfect or inaccurate translation, which occur on the first ten pages, were a fair specimen of the whole volume. In comparing many other succeeding pages, we found no such errors as these.

The translator deserves our cordial thanks for his arduous toils. He seems to have devoted himself to this labor, with feelings not unlike those which animated the philosopher of Tusculum, while writing these disquisitions. We quote, with pleasure, the following expression of his generous and almost plaintive feelings, from the preface:

"When, at length, weary of the toys of literature, and sickened with its trash, will the sons and daughters of this high-minded republic be likely to close their ears to the most eloquent voice of wisdom?' will they neglect to read a volume recommended by all the attraction of novelty; and which no one can read without being made wiser and better? which demonstrates that virtue, if not the

only good thing, is certainly the only road to happiness; that virtue, gratuitous, and self-rewarded, is the only true expediency; that in comparison with virtue, health, riches, fame and power, even life itself, are but as the dust of the balance? What people has the world ever seen, or the sun ever shone upon, more worthy to appreciate and propagate by their example these noble maxims, than the one to whom they are now addressed! Will they not place this work in the hands of all who can read, from the village school to the highest university? Will there be one among them to oppose the introduction of this hidden treasure into the currency of our literature, when the only recompense desired for the arduous attempt, is, that they will read, mark, learn, and inwardly digest the Tusculan Questions?"

Still, the philosophy of Cicero, valuable as it is in many respects, will not, of itself, minister adequate consolation to the human heart in its anguish. It did not, it could not, in the time of trouble, support the philosopher himself, as he honestly confesses. "I consume all my time," he says, in one of his letters, "in the study of philosophy; not that it can furnish a constant remedy for evil, it can only procure a temporary forgetfulness of sorrow." It is the prerogative of another book effectually to assuage these sorrows, and give the mind lasting repose.

5. Lectures upon the History of our Lord and Saviour Jesus Christ. By the Rev. HENRY BLUNT, A. M., Rector of Upper Chelsea; late fellow of Pembroke College, Cambridge, and Chaplain to the Duke of Richmond. In two volumes, 12mo. pp. 284. 284. 1839. Lectures upon the History of St. Paul, delivered during Lent. By the same author. First American from the seventh London edition. Philadelphia. Hooker & Claxton. 12mo. pp. 382. 1839.

These volumes constitute a valuable addition to our religious literature, and we trust their republication in this country will promote the object of the writer, viz., "that all into whose hands they shall fall, may derive from these pages a clear insight into that faith which alone can justify, and a greater desire after that holiness, at once its evidence and its fruit." The author,-of whom but little has before been known among us,-evidently belongs to that increasing, and already somewhat numerous class, who may with propriety be designated as the evangelical division or party of the Established Church of England. The general spirit and the exhibition of Christian doctrine which these Lectures evince, has frequently reminded us of the excellent John Newton. High expectations of a certain character are guarded against by cautions like the following: "These lectures are intended to be very plain, and simple, and practical commentaries upon the divine word. Nothing critical, nothing learned, nothing argumentative will be admitted into them." We think the author has pretty generally fulfilled his designs as thus set forth. The reading of his discourses will not be prompted by the hope of meeting with startling novelties, or profound discussions, or any of the originalities of genius; and yet we apprehend that the

pious and humble Christian, who takes up these volumes with the simple purpose of finding food for the soul, and promoting his own sanctification, and increased familiarity with the useful, rather than the brilliant and the new, of the truths of God's holy word, will not be disappointed. In this age of novelty and excitement, there is need of an admixture of such mental and spiritual aliment as is calculated to promote the quiet and healthful growth of Christian character, without endangering its safety by undue stimulants. Such a purpose these lectures are adapted to promote.

The first volumes above-mentioned contain thirty-four lectures, just as they were actually delivered, having impressed on every page their original and real character of homilies addressed to a promiscuous congregation. There is little or nothing that is abstract, or foreign to the immediate object at hand; and the history of Christ, from his birth to his resurrection, is only so pursued as to furnish a kind of thread, on which the various instructions, consolations, warnings, and exhortations of a practical character, with which the work is replete, are arranged. This plan renders the whole, and the several constituent parts available for reading continuously, or at intervals; and is thus adapted to the various circumstances of those into whose hands the volumes may fall. It will also be seen at once, that there is little resemblance in the general design, to that admirable work of Harris, "The Great Teacher," and still less, to the very complete and thoroughly biblical work of Archbishop Newcome, under the very unassuming title of " Observations on our Lord's Conduct as a Divine Instructor, and on the excellence of his moral Character." This last we have been accustomed to regard as of unrivalled excellence in the particular department which it was designed to fill. To ministers and students in theology, it will prove an invaluable aid, while, for the purpose of ordinary Christian edification, these lectures of Mr. Blunt are far superior.

The other volume, on the history of Paul, in twenty-four lectures, follows the same plan of the former. We have examined it, even more attentively than the other work, and with the same general satisfaction. There is no elaborate attempt at the delineation of the character of the great apostle of the Gentiles, by eliminating from the history the leading traits or the ruling spirit of the man. Instead of this, the author leads us in a natural and easy manner, to trace the events of his life,-from the early notice of him in the Acts of the Apostles, through all those scenes of action and suffering, in which he is placed so frequently in the fore-ground of the picture,until he is seen in that truly sublime attitude of review and anticipation presented in Galatians 6: 14, uttering the true Christian's boast, "God forbid that I should glory, save in the cross of our Lord Jesus Christ."

We insert a few extracts, just to show the style and spirit of the author. The noble disinterestedness of Barnabas, in his connection with Paul, is thus described:

"At the end of three or four years, which were spent by Saul at Tarsus, Barnabas, who appears from his first acquaintance with him at Jerusalem to have conceived a very great and permanent affec

tion for Saul, departed, as we are told, to seek him, and having found him at Tarsus, carried him with him to Antioch, where he had himself before been the instrument of great and extensive usefulness. How disinterested an act was this on the part of Barnabas! By his preaching 'much people at Antioch had been added to the Lord; that he was not insensible to the delight of being so employed is obvious, for we are expressly told that when he had seen the grace of God,' manifested in the conversion of sinners, he 'was glad; and yet one of the very first acts of this successful preacher, was to seek Saul, and to bring him from Tarsus, to place him in the midst of the vineyard, where he had himself broken up the fallow ground, and then meekly and contentedly to take the second place, as we find throughout the whole history, he afterwards invariably does; and appear sufficiently rewarded by attending upon that chosen instrument of divine power, the man whom the Lord delighted to honor.' Most rare achievement of the grace of God, when it so completely triumphs over self-love, and self-aggrandizement, and self-applause, as to make this the language of our hearts: Let but my God be glorified, let my Redeemer conquer, and while other and more honored instruments may fight under his banners, and advance his glories, and partake of the spoils of his victories, I am well content to be overlooked and forgotten; 'less than the least of all saints,' 'a door-keeper in the house of my God.'"

The effect of the apostle's preaching at Iconium, and of the consequent persecution which raged there, was, "that the multitude of the city was divided." This incident gives our author occasion for the following remarks, on the nature of justifiable divisions, and the necessity and good effects of decision, on a subject of such transcendent magnitude:

"It is not a factious or irreverent difference from all around you; it is not a division for the sake of singularity; it is not a division of ill temper and unkindness, treating all who differ from you, as if they were unworthy of your regard; but a division like that recommended by the prophet of old, If the Lord be God, follow him, but if Baal, then follow him:' a temporary division here, which, by the grace of God, will frequently prevent an eternal division hereafter. For how often has the example and the testimony of one member of a family, really in earnest in taking up the cross, and following Christ through evil report and good report, been the blessed means of bringing a whole family to God: while, on the other hand, a timid, time-serving, compromising religion, while it dishonors God, and injures your own soul, too often deceives those around you into a complacency in their present state of spiritual darkness, and, therefore, into the loss of their future and eternal happiness."

In the first part of the same lecture, he thus truly describes the desires of ministers of the gospel:

"No higher reward could have been sought by the apostles, no higher reward is desired by the ministers of Christ, than this which was here granted to St. Paul and his companion-so to speak that a great multitude may believe. The orator of this world, would