Is it not wise and merciful in the De ity to put heroic virtue to the proof by great difficulties, to strengthen and exalt it by great efforts, and to crown its victories with high pleasure and glory? Was not Abraham's virtue thus proved and crowned? Was ever the triumph of the greatest military conqueror half equal to his at that moment, when God, by a voice from heaven, applauded and blessed him for his pious heroism; when he restored to him that dear son, whom the obedient father had intentionally sacrificed? The prompt obedience of the patriarch was worthy of a great and good man. He knew and felt, that compliance with the will of God, however notified, was the first of human duties. He felt that his duty to his child was nothing, compared with his obligation to his infinite Creator; and that entire submission to him, was the only road to personal, domestick, and general happiness. P. 208, 9. in the flesh, which should transmit to every citizen, to the latest generation, the story and the virtues of his venerable ancestors; for instance, the superiour excellencies of the American Washington !"—P. 102, 3. We trust, we feel with every one, who knows how to appreciate talents, virtue, and patriotism, the most exalted reverence for the character of the "American Washington." The American Congress too, which our author seems to delight to mention, would once have commanded our respect. But these illustrations are too often introduced, and they have become too familiar to the "American" ear, to give that impression, not to say dignity, to these sacred subjects, which they certainly admit and require. The sentence, we have quoted, which, protracted as it is, we have not completed, may serve as an example of the length of many of our author's periods. In the twenty-third lecture, he has considered, with some minuteness, that part of the Hebrew law, which prohibited the use of certain meats, as unclean. In referring to In his remarks in the ninth leeture upon the origin and moral tendency of circumcision, our author vindicates the divine wisdom, in imposing so peculiar a rite. He proves, that it was a part of the original dispensation communicated to Abraham, and thus replies to the assertion, which has been repeated by some christian, as well as infidel writers, that this, with other prom-the religious rites of the Gentiles, inent rites of the Hebrew worship, was borrowed from the Egyptians. The passage is too long to be quoted, nor should we select it as a very favourable specimen of the author's style. But in speaking of the political importance of this rite, he days: "That we may duly appreciate this memorial, let us suppose the American people in the same situation with the early Hebrews, without the use of letters, depending on oral tradition, and visible symbols for the conveyance of historick and religious knowledge; how inestimable would be the effect of some standing ceremony, or mark Vol. V. No. XII. 4 K 66 of the Egyptians and Greeks, he has displayed his mythological and classical skill. To those, who wonder at the divine wisdom for pro. hibiting to the Jews a meat SO delicious to many as that of swine," he tells them, "that this animal was subject to a contagious disease, which formerly prevailed in Palestine, and that the flesh of it produced cutaneous distempers in that climate. Besides, this creature exceeded all others in natural filth ; and therefore must have been péculiarly detested by a people, habituated by their law to the nicest purity," How far the former is historically true, and how far our experience of modern Jews will justify us in admitting the latter, we will not pretend to determine. We were interested in Dr. Tappan's account of the Essenes. This sect has excited much enquiry, and from their religious retirement and severities, have been said to resemble the modern sect, vulgarly called the Shakers. Our author shows, that, as on the one hand, the papists cannot draw any arguments from the principles of the Essenes in favour of their works; so neither on the other, can the early christians be justly charged with copying any of their austerity. In his lectures on the prophetick character, which are among the most interesting in the volume, Dr. Tappan considers a serene and composed frame of mind as a pre-requisite to receiving the spirit of inspiration. He grounds this idea on two facts, which he relates from scripture. The celebrated translator of Isaiah, however, is of the opposite opinion. He supposes, that the affections were first elevated to an unusual height, and that it was in the moments of pious transport, or under the influence of vehement passion, whether of joy or grief, that the prophetick spirit was imparted. A tranquil state of mind is undoubtedly necessary for the right performance of the common offices of devotion; but whether the reception of so exalted a gift as that of prophecy would not have been accompanied with corresponding emotions, is the question in dispute. Dr. Lowth has displayed on the subject his usual ingenuity; but which of these opinions is best supported by reason and scripture, must be left to abler judgments than our own to decide. In his vindication of the prophetick character from the senseless malice and ridicule, with which some of the enemies of religion have affected to treat it, we think our lecturer has been particularly successful. And we would recommend to any, who may be disposed to repeat, what has so often been refuted, to remember that trite but useful maxím, that "ridicule is not the test of truth?" and that the bare repetition of the stale and impious wit of others, proves nothing but barrenness of invention, and depravity of heart. In his two last lectures, our author takes a view of the characters and instituions of the Hindoos, compared with those of the Hebrews, a comparison suggested, no doubt, by Dr. Priestley's work on this subject. "To this he is induced by the efforts of some recent writers to give the religion of this people a precedency both of date and genuine worth to that of the Jews." He relates with some minuteness the absurd doctrines, the senseless rites, and the barbarous sacrifices of the former, and leaves the reader to judge between these and the pure and exalted worship of the latter. After telling us, that the institutes direct the Bramin to begin and end his lecture on the Vida with pronouncing to himself the syallable our for unless this syllable precedes, his learning will slip away from him; and unless it follow, nothing will be retained.—We should think there was but little room for dispute, yet these two lectures, which are among the longest in the volume, are far from being uninteresting. He has proba bly given a faithful general view of that singular nation, and where he has not chosen to rely on himself, he has drawn from the rich and learned stores of the ingenious Sir William Jones. The volume closes with the two, lectures, with which our author commenced a course of ecclesiastical history. They contain the common account of the state of the world, previous to the introduction of the gospel, and of the early history of our Saviour. Every friend to religion and learning will regret, with the editor, "that Dr. Tappan did not live to finish his intended course upon this highly interesting subject." The style of these lectures, though not remarkably polished, is deficient neither in beauty nor force. Excepting the redundancy of epithets, and the length of sentences, which sometimes weary us, we should call it easy and perspicuous. So far as we may judge, it is well suited to the composition of a lecture, and we think it often resembles the warm and animated language of Dr. Doddridge. The authour hunts for no unusual figures, nor seeks to dazzle by any studied brilliances of expression. He seems to feel the power of truth; and, as the English translator has said of Justin Martyr, "writes like an honest servant, who is more concerned about the faithful delivery of his message, than about finery, and flowers of rhetorick." By this we would not be understood to mean that his style is devoid of ornament. The figures he sometimes employs are happily fitted to illustrate his meaning, and to give dignity and impression to sacred truth. From the easy carelessness, with which we should suppose our author to have written, there will probably be found much, which either the rig our or the fastidiousness of criticism would reject. But in justice it should be remembered, that the work is wholly posthumous. Those compositions, which in the course of delivery are corrected and embellished by the speaker, would appear very imperfect, if immediately given to the press. Had Dr. Tap. pan been permitted to complete his work, and to present it with his own hand to the publick, there would perhaps have been no room for even the trivial objections, which we have ventured to make. On the whole,if we may judge from the instruction and pleasure we have ourselves derived from this volume, we should say, that those, who have yet to learn something of the subject, will here find an interesting view of the Jewish dispensation, and affecting proofs of the wisdom and goodness of its author. To those,to whom the subject is already familiar, it may be a pleasing review of their studies; and all will see displayed, not only the talents, but the unaffected piety and simplicity, which so eminently adorned the life of the writer. ART. 46. Memoir of the Northern Kingdom, written A. D. 1878. By the late Rev. Williamson Jansenykes, LL.D. and honorary member of the Royal American Board of Literature. In six letters to his son. Now first published, Quebeck, A. D. 1901. 8vo. pp. 48. This is a production generated by the temper of the times. The pretended author, whose barbarous name it is too much trouble to copy, undertakes, towards the close of this century, to give an account to his son of the troubles, which had previously taken place in the United States, and which ended by the formation of a Southern and Northern Kingdom, while the middle states constituted a republick. Were we to occupy ourselves in speculations of this kind, we should not be disposed to predict the future fate of the country exactly as the author has done, even if we admitted the notion of the destruction of the present Union. The idea of anticipating the events of futurity, is not new, but this opens a wide field for ingenuity and political sagacity, if it be lawful even to think on the subject. The style of this publication is very good, but it has been too hastily written to preserve more than a momentary existence. The author possesses or affects the candour, which is natural, when treating about the political characters of past times. The Constitution and Associate Statutes of the Theological Seminary in Andover; with a Sketch of its Rise and Progress. Boston, published by Farrand, Mallory & Co. Belcher & Armstrong, printers. 1808. 8vo. pp. 68. A Sermon, preached at the opening of the Theological Institution in Andover, and at the Ordination of Rev. Eliphalet Pearson, LL. D. By Rev. Timothy Dwight, D. D. President of Yale College. Same printers. pp. 38. HAVING in our Review for November last examined at great length the principles of the Theological Institution, and deprecated their influence, we now proceed to give a brief character of the literary performances on the day of its consecration.~ A historical sketch &c. by Eliphalet Pearson, LL.D. occupies the first eight pages. The origin of this Theological Institution is to be traced, says the Dr. to the Academy in Andover, in which the "promotion of true piety and virtue,' was the first and principal object. We next find a new argument, never thought of by the Theologians of the old world, and unknown to our pious ancestors, to prove the existence of a Deity: "That so many persons, in different sections of the community, should at the same period, and without communication, be impressed with the necessity of such an institution, an institution unnamed in the annals of this country and of Europe; and that men, possessing the ability, personally unknown to each other, should at the same moment be moved, with almost unprecedented liberality, to devote their property to the education of a pious and learned ministry, must compel, one would think" what? "even atheism itself to acknowledge that there is a GOD in heaven, who ruleth among the children of men.” The next paragraph explains the object of the new Institution to be the illustration and maintenance of" the great system of revealed truth, contained in the Bible, avowed by the Reformers, embraced by our forefathers, and expressed in the assembly's catechism." The Docter warns us not to consider that system, sectarian, “which has been received and professed by all Protestant churches in Europe; which was the faith of the first settlers of this country, and is still the faith of the great, body of their pious descendants." But the epithet "sectarian" belongs, it is said, to "some individuals, who call themselves christians," but who "have renounced the doctrines of the reformation in general, or any cardinal doctrine in particular." Of this sentiment the liberality is equal to the correctness in the preceding statement: the Doctor's charity is excelled only by his modesty. The style of the "sketch" is sometimes chargeable with harsh ness, and sometimes with want of precision; but its chief fault is that refinement, which, in young man's writing, might be called finical. In the ardour of the author's feelings, his nominative case forgets the verb ; he calls the late lieutenant governor Phillips a paragon of publick spirit :" and of the Academy he prays, "May this monu. ment of his wisdom and piety be as lasting as time; and may the expansion of it stimulate many to come and do likewise." We believe the "expansion" of a "monument" seldom" stimulates" spectators, except to run away. Of the connection between Phillips's Academy and the Theological Seminary, the Doctor says, justice and gratitude require us "to recognize the former as the radix of the latter, and as the embryo of its future manhood." As christians, we hope that the pretty motto of a picture in our old Lily's grammar, radix doctrinæ amara, fructus dulcis, may never be reversed in its application to this Institution; but, as simple readers, we should adopt, for the Doctor, the words of humble Moth, respecting the erudite Holofernes, Nathaniel, and Armado: "They have been at a feast of languages, and stolen the scraps." The sermon of Dr. Dwight is judicious in its subject, regular in its division, well adapted in its sentiments, but frequently impure in its style. All, who heard it with delight, however, will peruse it with pleasure. Of the style we may be permitted to notice a slight fault, since the high reputation of the au tor, which this sermon, perhaps, will not diminish, might give it currency without examination. “A cold preacher," says the Doctor, "naturally makes a frozen audience," which to us seems a gelid pun. "Should he escape this cepsure, the sympathy (if I may call it such) of a stagnant countenance, a marbled posture, and a lifeless tongue, will reach every heart in his congregation." Polonius would have quarrelled with one of these combinations. "The beautified Ophelia. That's a vile phrase; beautified is a vile phrase." marble applies not to posture, but to variegations of colour. Too many similar violations of pure English idioms, and some of grammar, may be found. To The charge of the Rev. Jonathan French is simple, affectionate, pious, monitory, evangelical, and excellent throughout. The right hand of fellowship, by the Rey. Jedidiah Morse, D.D. is historical and solemn; and would be affectionate, but that the Doctor of Divinity has confuted some of the observations of the Doctor of Laws, and overturned the powerful argument, we mentioned before. "From the days of Samuel the prophet, theological institutions have existed in the world, whose object has been to educate young men," &c. says Dr. Morse. "An institution, uunamed in the annals of this country, and of Europe," &c. says Dr. Pearson. Dr. Dwight's sermon, too, speaks largely of the universities of the Levites, of the schools of the prophets, &c. And can it be believed, that any christian nation has neglected to found and endow institutions for instruction in |