professors of religion are not unfrequently drawn away from their allegiance to Christ by the same means, while others have their purity of character much impaired by its occasional influence. Nor is the country free from its corrupting power; for large numbers, who reside there, go to the theatre whenever they visit the city. And among these will occasionally be found members of country churches.

"For this reason, Christians in the country, as well as in the city, are interested in the discussion of the subject. Young men are especially interested in it. It was for their sakes chiefly that the writer prepared this volume, and he begs, therefore, to commend it to their particular attention."

We unite with the author in the closing request.

R.

10. The Rollo Books. By the author of "The Young Christian.” Boston. Weeks, Jordan & Co. 1839.

Caleb in the Country, and Caleb in Town. By the author of the Rollo Books. 2 vols. Boston. Crocker & Brewster.

1839.

The Rev. Jacob Abbott, so well known as a successful teacher and an excellent author, has furnished our children with abundant cause of pleasant remembrance by a series of juvenile works, entitled “Rollo learning to Talk," "Rollo learning to Read," &c., &c.

We cordially recommend the whole series of "The Rollo Books" to parents who are desirous of procuring for their children volumes which are both useful and delightful. Mr. Abbott is familiar with human nature in its early developments. He knows how to awaken youthful attention, to impress the tender mind with choice recollections, to develop the beautiful features of affection, and lead the heart in the way of love to both man and God. This knowledge, which is a rare acquirement, he has turned to good account, as a writer of children's books, and many a young reader will hang with delight, and improvement also, over the pages of these volumes. Caleb, and others of its class, have a higher aim than the Rollo Books, and to a pleasing communication of useful knowledge are designed to add intellectual and moral discipline, and may, therefore, be regarded as partaking directly of a religious character.

When Anaxagoras the philosopher died, he commended his memory to the love of children, by requesting that the anniversary of his death might be observed by the scholars of his native city as a universal holiday. Professor Abbott has erected a more durable monument in the affections of children, by the production of books which they will read and study with perpetual interest, and remember with satisfaction all their lives long.

B.

11. The Life of GEORGE WASHINGTON. BY JARED SPARKS. 8vo. pp. 562. Boston. 1839.

"The contents of this volume," says the author, in the preface, "are essentially the same, as those of the volume prefixed to WASHINGTON'S WRITINGS. It being designed chiefly for readers, who may not have access to that work, such additions have been made, as the prescribed

space would admit; and as would contribute to enhance its value in this form of a separate publication."

We have read the Life of Washington with unmingled satisfaction. It was a difficult undertaking to write a good biography of such a man. His relations were so complicated, the theatre of his action so vast, and the events of his life so blended with general history, that it was no easy matter to settle properly the character and limits of such a work. That it should be kept distinct from a history of the American Revolution is very obvious. Not only does biography lose its charm, if it be clogged and loaded with matters in which the individual had no personal concern, but the history of his times, if it be introduced, becomes tedious from the awkwardness of the arrangement, and from the want of an easy flow in the current of events. Mr. Sparks has, we think, wisely limited himself to those events in which Washington was personally concerned; and has related these only so far as they illustrate the actions and character of the individual. To many readers, it would have been a favor, if the author had given, as he passed along, a bird's-eye view of contemporaneous events. But he wrote for those, who study history in its appropriate place, and whose object here is merely to learn whatever of interest pertains to Washington himself. With all the effort of the writer to adhere rigidly to his plan, the volume has swollen to a considerable size. Yet we think it contains neither too much nor too little.

Of the historical accuracy of the work, the character and circumstances of the author are a sufficient guaranty. The materials were drawn "from the manuscripts at Mount Vernon, papers in the public offices of London, Paris, Washington, and all the old thirteen States; and also from the private papers of many of the principal leaders in the Revolution. The entire mass of manuscripts left by General Washington, consisting of more than two hundred folio volumes, was in the author's hands ten years." No man living has had such facilities for acquiring a knowledge of the life and character of Washington.

It is needless to speak of the literary execution of the work to those who are acquainted with the other productions of the author. The style is clear, rich and flowing; the narrative simple and natural, and every thing in short, just what we should expect from a practised writer. The volume, which is adorned with fourteen good engravings, is splendidly executed; and, to those who have ample means, is well worth its cost, which, we regret to say, is no less than five dollars.

12. Spiritual Improvement: or Aid to Growth in Grace. A Companion for the Christian's Closet. By RAY PALMER, pastor of the Third Congregational Church, Bath, Me. pp. 239. 12mo. Boston. Perkins & Marvin. Philadelphia. Henry Perkins, 1839.

Had we taken up this book in a foreign country, without title-page or any other external sign of its origin, we should have known from its topics, scale of thought, design and method of proof and illustration that it received its birth in an orthodox New England pulpit. Its views are sober and judicious, but not grand and far-reaching; its warmth in religion is cautious and calculating; the affections are hardly allowed to spring up spontaneously, but are made to wait pa

tiently for the assent of the understanding. These characteristics not merely of the author, nor of his communion, but of a large class of American preachers and writers, will perhaps be regarded by the majority of our readers in a favorable light. Be it so. Though we would like that the whole soul should have a little freer play in its religious exercises, our chief aim here is to describe the character of the work. Its merits, which are far from being inconsiderable, may best be seen if we direct our attention successively to its different parts.

The first discourse or chapter, is a clear and sensible, though not very striking exhibition of the evidences of Christian character. "The soul that is really renewed, renounces self, confides in Christ, delights in God and holiness, lives in the spirit of devotion, and in conscientious obedience to the divine commands." The next gives valuable rules for "growing in grace," but is rather too legal; it has too little of the life and inspiring spirit of the gospel. The third chapter, showing that study and profound thought are necessary to a thorough knowledge of the Scriptures, is very valuable. Chapter fourth, on religious meditation, teaches, by just representation, that piety cannot be improved by the mere effort of the will, but that its growth depends on appropriate means. The principles which should regulate our meditations are clearly laid down and well illustrated. The relation of believers to the Redeemer, under the figure of the vine and its branches, which is the next topic, is treated with such excessive caution against mysticism, that it is rendered barren and superficial. The chapters on the contemplation of Christ, the indwelling of the Spirit, on being spiritually-minded, and on steadfastness in piety, are full of elevated and ennobling thoughts, and are, in a very high degree, edifying. Of the nine remaining chapters only the three last, on Christian union, deserve particular notice. These are written with so much good sense and candor that we cordially recommend them to the attention of our readers. Whether one approve of every idea that is advanced or not, he will certainly give the author the credit of great sobriety and discretion. We select a few passages, partly to exhibit his views on an important practical subject:

"It is believed that the inconstancy of Christian character which is too common at the present day, and which manifests itself in alternate excitement and stupidity, originates, mainly, in mistaken views of the nature of religion. When a season of awakening comes, and intense religious feeling is drawn forth, it is thought by many that such a state is the only one becoming a Christian; and that it should always therefore be maintained. The resolution is made, that the glow of feeling which is experienced, shall be perpetually preserved. But the laws of the human constitution, by-and-by, prevail over resolve and effort, however firm and vigorous, and there is a conscious ebbing of the tide of spiritual emotion. Under the false impression, that this is necessarily a proof of the decline of piety, many struggle to bear up against the returning current, until finding their efforts vain, they give over in despair; and then follows of a truth, what before was only feared, a decline of real piety, and a time of worldly-mindedness and estrangement from the God of grace."

"There are two separate elements, which united, constitute religion: viz. principle and feeling. These elements may be united in different individuals, or in the same individual at different periods, in different proportions; but without them both, there can be no Christian character.

"Principle, is a permanent decision of the will. Thus when we say of a man, that he has a principle of justice, veracity, or benevolence, we mean that his will is fixed on doing right, and speaking truth, and showing kindness. Religious principle, then, is the permanent decision of the will for God and holiness; the permanent choice of these, as the supreme objects of regard; the settled purpose, to be governed in all things by a simple sense of duty.

"Feeling, is an excited state of the affections; and is always the result of an object, addressed to the susceptibilities of the mind. Religious feeling, then, is an excitement of the affections, in view of religious objects."

"Now take two persons of equally elevated piety, and place one of them amidst all this, and the other in a wilderness alone. Is it surprising, that the first should be raised to a higher pitch of feeling, than the last? But has he now become as much more holy than the other, as he is above him in the excitement of his feelings? Plainly, in such a case, he who is full of religious emotion, is so because he is in circumstances peculiarly fitted to awaken it, and the other is in a state of calm and collected piety, because the causes of emotion are now absent; and the latter, at the same time, may be in a state as holy, and as acceptable to God as the former.

"To suppose, therefore, that piety rises and declines within the soul, just as the feelings ebb and flow, is plainly a very serious error; an error likely to prove highly pernicious in its influence. The state of piety in any mind is really proportioned to the strength of holy principle, and the degree of moral sensibility; or in other words, to the energy of purpose in well-doing, and the readiness and intensity, with which the mind is in a state to feel, when the objects of holy emotion shall be present."

In the chapter on love to enemies, there is a statement, which, though not altogether false, is so unguarded, and so like a current pulpit mode of sweeping expression on this and other similar points, that we are induced to give it a moment's notice. Respecting the command to love our enemies, the author remarks on page 165, "it is a precept which no system but Christianity can boast." It is also often said that nothing like our Saviour's "golden rule" is to be found in all the writings of the pagans; and that the word, humility, in a good sense, was unknown to classical antiquity.

We by no means call in question the originality of the Christian code of morals, and its infinite superiority over all the precepts of pagan philosophers. We would only hint to preachers the impropriety of stating positively what they have not, by suitable investigation, ascertained to be true. How few of our young pulpit orators are qualified to affirm whether a particular sentiment is to be found in all the writings of pagan antiquity! The indiscretion of which we speak is by no means uncommon, and lest an enemy should meet such assertions and come off with a triumph, we will present a few quotations for consideration. The sacred books of the Brahmins contain the following beautiful passage: "Not only forgive him who seeks your hurt, but show him kindness, as the sandal-tree perfumes the axe that fells it."*

* See Schwarz Sittenlehre, i, 68. Also pages 56, 57, for the two next quotations.

In the collection of the maxims of the Seven Wise Men of Greece by Buddeus, there is one relating to the same subject: "Be kind not only to your friend, but to your enemy; to the latter to make him your friend, to the former to strengthen his friendship."

Confucius said, "The perfect man loves his neighbor and treats him as he would wish to be treated in like circumstances."

Plato, speaking of equity, says, "The man who is to be happy adheres to it, and follows after it with humility (Tanεivos) and decorum." Plutarch, says, "The neophyte in philosophy is noisy and turbulent, but he who is truly initiated follows after wisdom as after a Deity, with humility and decorum.”+

Origen reproaches Celsus for "not understanding the nature of Christian humility, though he had been taught by Plato," and then quotes the passage from the Laws.

Afterwards, when Celsus accused the Christians of borrowing this idea from Plato, Origen refuted him, by showing that David taught the doctrine before the time of Plato.

Undoubtedly the humility taught by Plato and Plutarch falls far short of Christian humility. It is but a modest submission to what is right and wise, a matter of propriety and decorum and has little to do with guilt as a ground of humiliation. Besides, the lofty moral precepts which we sometimes hear from heathen sages, are not clearly exhibited as resting on great principles; they are not strongly seized and boldly set forth as prominent features of a general ethical system, but they drop from the lips of the wise as if by accident, and are soon forgotten. Though it be admitted that there is scarcely a precept in the Bible which has not in one form or other been given or hinted at by some pagan writer, still the principles on which such precepts are enjoined are so widely different in the two cases that the whole spirit of Christianity is unapproached by the spirit of paganism.

13. Die Heilige Schrift des Alten und Neuen Testaments. Uebersetzt von Dr. W. M. L. DE WETTE. Erster Theil. Die historischen Bücher des A. T. Dritte, verbesserte Ausgabe. 1839.

The translator remarks in the preface: "I have once more, with all possible accuracy and with all the aid furnished by works published since the second edition, compared this translation with the original text. I may also mention that I have availed myself of the remarks which some of my friends have presented me."

The translation has been revised with great care, and generally speaking, the alterations are decidedly for the better. The extent to which these have been made, may be estimated from the first chapter of Genesis, in which nineteen verbal changes occur. The notes of this edition are removed from the bottom of the page to the end of the volume.

This is, undoubtedly, the most critical version of the Scriptures extant; and the biblical student will wait with anxiety for the two remaining parts, which are now in a course of preparation.

*De Legibus, iv, p. 716.

† De Profect. in Vir. 10.

Origen, c. Celsum, iii, p. 489 and vi, p. 640.