It

teach us to look for higher joys than those of sense. becomes every friend to the welfare of society to pause, and consider whither such a spirit would lead. What is the work, which it would achieve? It would take from man that, by which alone he is finally to be better than the beast that labors for him; it would rob the poor of the secret wealth of the soul; it would deny to the deserted their best, their only friend, to the wretched their hidden solace, to the wandering their guide, to the afflicted their comfort, to the wounded spirit its healing balm, to the departing soul the hope that warms even the chill of death; it would bring a dark and heavy cloud over creation, and leave the universe without a Presiding Mind; nature, which to the eye of rational faith is so full of rich, magnificent, and holy associations, would become a dead, unmeaning scene; the notes of praise and gladness would no more be heard from it, - the monuments of wisdom and love no more seen in it; the world would become blank, cold, and cheerless as the tombs of the departed, which hold only the lifeless ashes of the once animated frame; and we should find there is as much of truth, as of poetical wildness, in that celebrated vision, in which the romantic imagination of Richter has portrayed the dismay of creation, searching for a Deity and finding none. We have no apprehension, indeed, that religion can ever be driven from society. The hand of the Omnipotent has placed a strong guard around this consecrated interest, which the poor delusions of man will in vain essay to break down. All history shows, that, though atheism and reckless skepticism may from certain causes spread to some extent, yet men are at length carried back to the fundamental principles of religion by an irresistible tendency of their moral constitution. But even the temporary and partial mischief, which this folly may occasion, is sufficiently fearful to excite the deepest interest in every friend of mankind. Nothing can be more important, than that the religious sentiment of the community should be enlightened, guarded, and strengthened. All the sources, from which it may receive purity and warmth, whether in nature or in revelation, should be opened upon the mind; and man should be accustomed to feel that he stands, as a priest, in the midst of the magnificent temple of God's creation, to offer the praise of a devout heart, and to render the service of reverence, of love, and of duty.

ART. V. The Story of the Life of Lafayette, as told by a Father to his Children. By the Author of the 'Children's Robinson Crusoe.' Boston. Hilliard, Gray, Little, and Wilkins. 1831. 18mo. pp. 284.

PARENTS and those interested in children will greet this 'Story' with pleasure, for several reasons. It is written in a style of good, idiomatic English; and that is a praise which cannot be often heartily awarded to American books for children. How few of our writers put plain and simple words together with elegant propriety; and how many, in aiming to be intelligible, sink into childishness or vulgarity. The unformed literary taste of the rising generation seems in some danger of being perverted by the bad style in which some of our popular books for children are written.

The moral and religious tone of this work is pure and elevated. The author has drawn the character of Lafayette, we think, so as to win the young to love and admire true heroism, and so as to teach them to distinguish between genuine greatness of soul and its often attractive counterfeit.

We have mentioned some of our author's claims to the approbation of the parents and guides of young people; for we do not quite agree with those who say, Let children themselves be our critics; if we satisfy them, it is enough. We care not for the censure of grown-up readers.' It is very true that children are the only judges as to what is interesting to them, and if a writer has not talent enough to please them, grown people may commend his excellent works in vain ; they will not be read. But children are not the best judges of what is fit for them. A boy will devour a book which is full of amusing facts or pleasant fancies, though the author may be weakening his moral sense in every page, or murdering the king's English in every sentence. The works of Peter Parley' are favorites with children, on some accounts deservedly so; but we do not think his young readers would be less charmed with them, and we are sure his older ones would more heartily approve them, if they were freed from the faults of careless composition; and his accounts of foreign countries would not be less entertaining, were he to weed from them all false and illiberal views of foreign character and manners.

The book before us, we are happy to say, is not wanting in those qualities which will render it attractive to children. First, it is true;—and we all know that the first question of a child respecting a favorite hero is, Was he a real man?' In the next place, the moral truth is not brought in as it were by force, as is often the case in books intended to do good to children as well as to amuse them. The entertain

ing and the edifying seem to spring up naturally together, like the wild flowers and green grass under our feet. The author does not insert a regular sermon every few pages, as the manner of some is, for the little reader toskip; but there is a concealed sermon running through the whole book, and the child is unconsciously made wiser and better while he reads.

We find here much of that tact, so unattainable by those who have not the gift,' which enables a writer for the time to become as a little child'; to see with the eyes, and to feel with the heart of childhood. There is great spirit and variety both in the narrative and in the dialogue. Questions and remarks are not put in at random merely to break up the narrative; but the individuals in the little family party have distinct characters, which are naturally unfolded by whatever they say and do. The power of giving individuality to the dramatis persona of a novel, a play, or a little book for children, is a rare and a happy one.

We take leave of our author with the hope that she will continue her good works in the field where so many are sowing weeds or unfruitful seed; - and of the Hero, for whom she has kindled our admiration anew, in the words of Fuller,Such a man's soul is an impregnable fort it cannot be scaled with ladders, for it reacheth up to heaven; nor undermined by pioneers, for it is founded upon a rock; nor betrayed by treason, for faith itself keeps it; nor be forced by famine, for a good conscience is a continual feast.'

ART. VI. Sermons, accompanied by suitable Prayers, designed to be used in Families. Vol. II. Edited by the Rev. J. R. BEARD. London. 1831. 8vo. pp. 503.

THE first volume of these Sermons was favorably noticed in our Number for November, 1830. The volume which is now published in continuation, is even more interesting than the other, because it not only contains excellent sermons from our English brethren, but presents them in connexion with excellent sermons from Unitarians of Geneva, and from our friends at home. Apart from the merit of the discourses, there is something highly gratifying in this union of kindred minds from three distant parts of the earth; this meeting of brethren in the only way in which it is probable they ever will meet, till they join each other beyond the grave.

Thirty sermons are comprised in this volume. The first in order is by Dr. Tuckerman, entitled 'The Gospel a Blessing to the Poor.' Of this sermon Mr. Beard thus speaks in his Preface;

'Great, as is the importance of most of the subjects treated of in this volume, the Editor feels assured that many will think with him, in placing before all others the merciful attention to the moral and spiritual wants of the neglected poor, which is enforced in a manner that does equal credit to his principles as a Christian and his talents as a writer, in the sermon by Dr. Tuckerman. The Editor ventures to entertain a hope, that this discourse may do something to forward the establishment, in this country, of missions similar to that which exists in Boston; and to lead the members of familes to use each and all, the young and the old, male and female to use their influence in exertions, made by themselves, not by proxy, in a degree greater than may have hitherto been done, to improve the moral, spiritual, and physical condition of the poor and depraved of their respective neighbourhoods.' - pp. vii, viii.

To this we respond a sincere Amen; and we trust that our English brethren will soon be able to tell us, that they have not only equalled but surpassed our own efforts in offering the blessings of the Gospel to the poor and destitute. We shall rejoice, and esteem them highly favored, if they obtain the services of such a man as Dr. Tuckerman. He will rejoice, if they obtain better services than his.

There are two other valuable discourses by Americans in this volume; sermon the sixth, on 'The Religion of Principle, and the Religion of the Affections,' by Professor Ware, Jr., and sermon the sixteenth, on The Formation and Progress of the Christian Character,' by Mr. Parkman.

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The character of the Genevan sermons is decidedly French. They are translated by the editor, and, as we should think, well. But we cannot agree with him in the estimate which he has formed of them. We do not deny them merit, but we do deny them the superlative merit which he claims for them. Mr. Beard expresses a hope that they may exercise an influence in his own country. Does he not forget the difference between the English and the Genevan character? If the English pulpit lacks warmth, it is desirable that warmth should, from some quarter, be infused into it. But is it not possible, is it not a fact, that what sounds warm and soul-stirring to a Genevan ear, may fall coldly and without effect on the ear of an Englishman or a New-Englander? Mr. Beard says of these sermons, There may be those, who, forgetting what is the legitimate object of pulpit addresses and moral admonitions, may, under the influence of a taste as false as it is fastidious, pronounce them too declamatory; but glad would the editor be, to abide by the result of an appeal to Christian men and women, made by the introduction into our pulpits and closets of discourses conceived and executed in the same style as are they.' We are not aware that our taste is fastidious; but, however that may be, we will venture to pronounce a passage like the following to be too declamatory. It is from the twenty-third sermon, entitled 'Simon the Magician, or the Worldling subject to Two Masters,' by M. Cellerier. The preacher is describing the worldling, placed between the two masters whom he has pretended to serve.

'Born in the church, instructed in religion, he has seen what so many holy men and prophets in vain desired to know. Faith has invited him; it has said to him, 66 My son, give me thy heart I will make thee an heir of God, and a joint heir with Jesus Christ." But passion held him back; cast her chains on him; put into his hands the playthings of infancy; and forbade him to raise his heart on high. He obeyed; he trampled under foot the blood of the Son of God; labored for what profited not; and walked amid vain shows. Meanwhile, the storms of