not know that we have seen a more pleasant book on its subject, since Mr. Slidell's. It touches upon almost every thing interesting among the Spaniards, and the author carries his good humor every where. It is so picturesque, that an artist might make a hundred graphic sketches from it.

By Adolphe Monod. Translated from Andover: W. F. Draper. Phila1860. pp. 191.

XVI. SAINT PAUL: Five Discourses. the French, by Rev. J. H. Myers, D. D. delphia: for sale by Smith, English & Co. Mr. Monod thus states his object: "Solicitous as I am of beholding a people of God taking form that shall fulfil the spiritual task of this epoch, I ask for them a real and living type; and such a type I find in Saint Paul. To estimate the good which he has done to the Church, and through it, to the world-to study the moral springs of his immense activity, and on this side, which is accessible to all, to hold it forth as an example-expresses the design which I have cherished."

The Five Discourses are: 1. St. Paul's Work. 2. His Christianity; or His Fears. 3. His Conversion. 4. His Personality; or His Weakness. 5. His Example. To which is added, a Sermon on Fatalism. We quote a passage to show Mr. Monod's spiritual insight:

The distinctive preparation-that which solves the enigma of that grand life, that which made Saint Paul to be Saint Paul-is a preparation of weakness. Saint Paul could have dispensed, strictly speaking, with his eminent gifts; released from them, he would have thrown himself only the more completely, were it possible, into the hands of that God who called him, and who, in calling him, had tacitly engaged to prepare him for his work. But, without his weaknesses, he would have been no longer himself; without them, he would have stopped short with being an Apollos, a Barnabas, or a Timothy; but he would not have attained to Saint Paul, because he would not have been, in the full scope of the word, the man of faith. Notwithstanding so many promises made to faith, we are always more or less enfeebled by a remainder of our own strength, as we are always more or less troubled by remains of our own righteousness, which even the most humble bear with them everywhere. This wretched strength of our own, this talent of our own, this eloquence of our own, this knowledge of our own, this influence of our own, forms in us, as it were, a little cherished sanctuary, which our jealous pride keeps closed against the strength of God, in order to reserve for itself a last retreat. But if we could finally become weak, in good earnest, and despair absolutely of ourselves, the strength of God, diffusing itself throughout our entire inward man, and penetrating into his most secret folds, would fill us "with all the fulness of God; and thus, the strength of man being exchanged for the strength of God, "nothing would be impossible for us," because, ❝with God nothing is impossible." Such is the incalculable service which his weakness confers on Paul, and which no strength could ever have rendered him.

Dare to complain, after that, that the special strength you have need of for your work has been denied you; that you have a great household to guide, without having the spirit of organization; that you have weighty and complicated affairs to pursue, without having the spirit of perseverance; that you have to speak or to write, without having the gift of speech or of writing. Leave, faithless one that you are-leave that depressing calculation. The work which you have in view is it indeed your work, which God has assigned you, to you peculiarly; your work, as the guidance of Israel in the desert was the work of Moses, and as the evangelizing of the Gentiles was the work of Saint Paul? That is the question to solve, by reflection, by prayer, by all the means within your reach-unless it be entirely solved by your position;-since there is need neither of reflection nor of prayer, to satisfy one's self, for example, that a father of a family has a mission to bring up his children, or that a servant has a mission to keep in order his master's house. This question once solved, and your work rightly determined, go forward, and fear not! God, who calleth you, at the same time saith to you, as to Gideon,-whether to the ear of the body or of the spirit, it matters little,-"Go, with this strength which thou hast; have not I sent thee?" That special weakness from which you could not be delivered-it remains that out of it you make a special strength, by means of faith. Yield yourself up to be a Moses, since you cannot be an Aaron,-a Saint Paul, since you cannot be an Apollos.

By Mrs.

XVII. WOMEN ARTISTS IN ALL AGES AND COUNTRIES.
Ellet, Author of "The Women of the American Revolution," &c. New York:
Harpers. 1859. pp. 377.

Mrs. Ellet has collected here the biography of very many lady artists, from Callirhoe to Harriet Hosmer. She acknowledges her indebtedness, particularly, to Professor Guhl, Vasari, Deschampes, and Fiorille. The materials are carefully collected together, and the lovers of art, as well as those who desire to see women furnished with remunerative and pleasant employment, will be glad to see this work. Full biographies are given of Rosa Bonheur, Mrs. Spencer, Miss Hosmer, Angelica Kauffman, with shorter sketches of a number of others. XVIII. THE BIBLE AND SOCIAL REFORM: or the Scriptures as a Means of Civilization. By R. H. Tyler, A. M. Philadelphia: James Challen & Son. 1860. pp. 366.

This is a treatise of a popular character, designed to show that the Bible lies at the basis of all civilization. It discusses the genuineness, authenticity, and inspiration of the Scriptures; the nature of ancient civilizations, to show that no people can become truly and permanently civilized without the Bible; touching upon the Phoenicians, Egyptians, Greeks, Romans, Persians, Assyrians, then upon the ruder nations of antiquity, and the modern heathen. It then proceeds to answer objections, and show how it is that Christianity promotes civilization.

The work is unexceptionable in its tone. It is written under the great disadvantage, that the author-Judge Tyler-is of one profession, and that he is trying to write upon that which belongs especially to another. It is almost inevitable that it should not be such a work as a professional theologian would write. The non-professional author is always confounding what is elementary and well understood, with what is recondite and difficult. He does not-it is scarcely possible that he should-find out the precise knots which the greatest men have been trying for ages to untie; it is hardly possible that he should stand upon the alluvion of centuries, and build higher. Still, it does not follow that a layman may not produce a good practical book. The principle of Judge Tyler is admirable, and boldly carried out in opposition to all the infidel and social contract notions which have attempted to set aside the Word of God. We only recommend to the author to get an expert theologian to revise his work for the second edition. There are things that need to be stricken out.

XIX. AN APPEAL TO THE PEOPLE, on behalf of their Rights, as Authorized Interpreters of the Bible. By Catherine E. Beecher. New York: Harpers. 1860. pp. 380.

The saddest kind of trash. For instance: "Theology teaches that true virtue is the right voluntary action of a mind after its nature' is changed by God, and common sense teaches that true virtue is the right voluntary action of any mind without any change in its nature." "The common sense doctrine is that all men have a perfect nature, created by God, which is unchanged, and not in any way depraved by the sin of Adam."

These notions lead Miss Beecher next to the opinion, that "Church organizations, founded on the Augustianian theory," (the common evangelical views,) "tend to immorality."

Her notions have been tried a thousand times in different shapes, and always with the same results; the world grew worse and worse under their influence. Though not denying the divinity of our Saviour, and differing from it in some other points, it is the spirit of New England Unitarianism. Miss Beecher thinks that theologians, pastors, and religious editors, are afraid to meet her arguments. The truth is, that they have been met a million times. There is really nothing new whatever, in this pretentious volume. It is the simple opposition of a human mind that sets itself up as wiser than God. The preaching of the Cross is "to the Greek, foolishness."

XX. BIBLE HISTORY, in Connection with the General History of the World. With Notices of Scripture Localities, and Sketches of Social and Religious Life. By the Rev. William G. Blaikie, A. M., Author of "David, King of Israel." London: T. Nelson & Sons. 1859. pp. 470.

A popular compilation, which seems to be gathered from good sources, and to be brought down to late times. The author prefers the chronology of the Septuagint. We notice some points which are rather loosely stated, as though the author had followed constantly repeated notions, rather than made careful investigations. In some cases very uncertain results are stated as probable, or as reasonable. But, in general, the broad view which alone the popular mind can remember, is given with sufficient accuracy. A gazetteer of Bible localities follows. In a work of this nature, intended for popular use, it would be better to state nothing which is not settled, or nearly so, leaving uncertain matters to be discussed in books intended especially for scholars.

XXI. WORDS THAT SHOOK THE WORLD: or Martin Luther his own Biographer. Being Pictures of the great Reformer, sketched mainly from his own Sayings. By Charles Adams. New York: Carlton & Porter. Philadelphia: for sale by Perkinpine & Higgins. pp. 333.

This is a kind of sketch of the life of Luther. It is a series of pictures of the Reformer, in sixty or seventy short chapters, such as, "Luther at Dresden," "Indulgences," "Opposition," "Dream," "Grave Extracts," &c., &c. His sayings, and extracts from his writings, are interspersed. About twenty quaint-looking wood-cuts, which seem to be taken from the German, and are all the better for that, are given. We would recommend this as a capital book for Sabbath School libraries. Many a bright boy will feed upon the wonderful history of Martin Luther, in such a book, and catch inspiration from it. The sketches are mostly from D'Aubigné.

Let us refresh ourselves with a few of these earthquake words. Luther writes a letter to his friend, the Elector, while he was under the ban of the Empire: "What can Duke George be thinking of in attacking me? Does he suppose that Christ my Lord is a man of straw? May God avert from him the awful judgment that hangs over

him!

"Be it known to your highness, that I am repairing to Wittemberg, under a protection more powerful than that of our Elector. I have no thought of soliciting the aid of your highness; and am so far from desiring your protection, that it is rather my purpose to protect your highness. If I knew that your highness could or would take up my defence, I would not come to Wittemberg. No secular mind can advance this cause; God must do all, without the aid or co-operation of

man.

He who has most faith, is the most availing defence; but, as it seems to me, your highness is yet weak in the faith.

"But since your highness desires to know what to do, I will humbly answer: Your electoral highness has already done too much, and should do nothing whatever. God neither wants, nor will he endure, that you or I should take thought or part in the matter. Let your highness follow this advice. My business is with another kind of person from Duke George, one who knows me, and whom I know well." This was called a "wonderful writing," and the Elector was deeply affected in reading it.

Have we faith, even as a grain of mustard seed?

XXII. POLITICAL ECONOMY: Designed as a Text-Book for Colleges. By John Bascom, Professor in Williams College. Andover: W. F. Draper. 1859. pp. 366.

Political Economy is like politics and metaphysics. In regard to it, we never seem to be upon a firm basis, but always upon moving quicksands. Its votaries, indeed, call it science, and insist that its principles are fixed, but men are for ever disputing about currency and tariffs; and, as we have observed, in no talk, not even metaphysical, do men get so very soon into the fog as when they begin upon producer and consumer, precious metals, and money cheap or dear. The most practical of business matters is put into the most abstract of shapes, and men are thus continually deluding themselves.

We do not mean that there are no principles at the basis of politicoeconomic subjects, but that it is exceedingly difficult to handle them in an abstract form. It is well, however, to study them in this shape, but very unsafe to rely much upon them. As in many another thing in life, we must take each case up upon its own merits and balance its probabilities.

Professor Bascom is an anti-tariff man, and an anti-sub-treasury man. He thinks it the duty of the general government to regulate the currency, not only for itself, but for the country, and he seems to think that the principle of free trade is the true one; nor does it seem to occur to him that the question of a tariff is one in which-this side of the millennium-we can hardly ever get into a position in which the abstract principle can be practised without exposing our flank to some other nation. We are not going into these questions ourselves, but only suggesting some difficulties about their determination. We should think Professor Bascom's work a good one for suggestion and mental discipline, but one that we should scarcely consider as an implicit guide amidst all the perplexing conditions of modern business and government.