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less Punishment; and a stinging application of it to the practice of believers in the latter doctrine. Jonah, the man, grieves for his gourd; but Jonah, the denouncer, has no compassion for the multitudes of doomed Nineveh, and is even angry because they are spared!

4. The Life and Letters of Stephen Olin, D.D. LL. D., late President of the Wesleyan University. In two volumes. New York: Harper & Brothers, &c. 1853. 12mo. pp. 361, 486.

Dr. Olin, a very devoted Methodist, united with the fervor of that sect a large Christian charity, and much practical commonsense. A too assiduous student in early life, and always respecta ble for the extent of his learning, he was a most indefatigable worker, whenever the state of his health permitted. His Herculean frame broke down under hard study in his college course, and he was ever afterwards an invalid; but the labor he managed to perform, during his life, was that of a strong man with a sound body. We cannot but join with the circle of his more immediate brethren, in rendering honor to the faithful servant of our common Father.

His "Travels in Egypt, Arabia Petræa, and the Holy Land," have made his name widely known in the literary world. Of his Sermons, Sketches, and Lectures, a posthumous publication, we have given a notice in a former volume of our Review. He was born at Lancaster, Vt., in 1797; graduated at Middlebury, with the highest honors of his class, in 1820; took a school, in South Carolina, where he was converted, and became a Methodist preacher, in 1821; declined the office of Professor at Middlebury, in 1823; but illness partially disenabling him for the ministry, he accepted the Professorship of Ethics and Belles Lettres in Franklin College, Georgia, in 1826. Here he remained till 1833; when he became President of the Randolph Macon College, a Methodist institution, in Virginia. In 1837, he visited Europe for his health, extending his tour through Egypt to Palestine, and returned in 1840, to take the Presidency of the Wesleyan University at Middletown, Conn., to which he had been elected the preceding year. In 1846, he was appointed a delegate to the famous Evangelical Alliance, and revisited Europe. He died at Middletown in 1851.

5. Civil Wars and Monarchy in France, in the Sixteenth and Seventeenth Centuries: a History of France, principally during that period. By Leopold Ranke, author of "a History of the Popes in the Sixteenth and Seventeenth Centuries." Translated by M. A. Garvey. New York: Harper & Brothers, &c. 1853. 12mo. pp. 484.

This is not a regular history of France, in the common acceptation of such a phrase; it is rather a series of dissertations on that history, in the period specified. Ranke says, in his Preface, that it was not

his aim to produce a work arranged according to the models of the ancient and modern masters of narrative; but he flatters himself that, while he has not devoted much space to the less significant events, he has succeeded in placing before the reader the great and true features of the important facts.

The extensive historical research of the renowned German, is well known. In preparing the present work, he has drawn from original materials recently published in France, Italy, and the Netherlands, and from a great number of unprinted documents in the archives and libraries of Europe.

6. A Statement of the Trinitarian Principle; or, Law of Tri-Personality, &c. Boston: John P. Jewett and Company, &c. 1853. 8vo. Pp. 123.

This is a work of large pretensions, with rather a cavalier challenge to "the whole world to controvert either the premises or the conclusions." Perhaps the challenge is safely made; for we know of no way to controvert premises and conclusions, without first understanding them, and this is what we have failed to do in the volume before us. We must not, however, pronounce positively that it is unintelligible, since the author promises another work, to which this is but introductory, and which "will realize, for the first time, philosophy as the Science of things Divine and of things Human."

The title-page which we have quoted, might lead one to expect a defence, or proof, of Trinitarianism, so called. But so far from it, the author does not meddle with the subject, except casually in a few pages, where he denies that doctrine. His aim is to present a half Swedenborgian, half mystico-metaphysical theory of personality, in its relation to man, God, and the universe. He calls it "The Trinitarian Principle," apparently to give it a popular theological name, though he uses the phrase in no such sense as is commonly associated with it; and he blazons his title-page with the much-questioned text in 1 John v. 7, as his motto. It can hardly be supposed that he had any design really to impose on Trinitarians, by these practices, seeing that he so explicitly rejects their hypothesis; but still in looking over his pages, one sometimes feels an unpleasant sensation, as if politely mocked. At all events, the terms are unwisely chosen.The volume is printed on very beautiful paper and type.

7. A Memorial of Horatio Greenough. By Henry T. Tuckerman. New York: G. P. Putnam & Co. 1853. 12mo. pp. 245.

"Then mourn, my country! Shed
Deep tears from thy great lids, and borrow
Night's gorgeous gloom to deck thy sorrow;
Greenough, thy son, is dead."

This Memorial consists of an exceedingly appropriate and graceful

Memoir, a catalogue of his works, fragments of a volume which, a few years since, he had nearly completed, and several tributes to his genius, written both before and after his death.

Horatio Greenough was born in Boston, September 6, 1805. Entering Harvard University at the age of sixteen, he was brought under the notice of the lamented Washington Allston, whose generous heart warmly encouraged the noble promise of his young friend. Through his advice, and with the approbation of the government of the University, Greenough left Harvard near the close of his senior year and went to Rome, where he enjoyed the friendship of Thorwalsden. What Greenough did in Rome, let his Chanting Cherubs, and his statue of Washington declare-the first of these was executed for the late Fennimore Cooper, to whom belongs the honor of having ordered the first group in marble executed by an American. He died in Charlestown, December 18, 1852.

The generous, truthful nature of the man, the purity of his genius, and the rank which he held among living artists, are so faithfully presented in the following resolutions, which are a portion of a series passed at a meeting of the artists in Rome, that we transcribe them to these pages:

"Resolved, That we have heard with deep regret of the death of our fellow countryman and brother artist, Horatio Greenough, Esq.

“Resolved, That by his early and ardent devotion to sculpture, at a period when this department of art was scarcely known or practised in our country; he is fairly entitled to be considered as the Pioneer of American Sculpture. By careful culture, he trained and developed original powers of a high order, and attained a public fame of which we, in common with all Americans, are justly proud. His works are marked by purity of conception, correctness of taste, graceful design, and rare delicacy of sentiment. He brought to his profession the accomplishments of scholarship, and he pursued it with liberality of spirit and elevation of purpose; he lived and strove not merely for success, but to elevate Art, and no personal spirit of rivalry or jealousy dwarfed the loftiness of his aim. He was eminently a gentleman in whom refinement of feeling ever prompted courtesy of manner. He also won the friendship and regard of all who knew him. We feel, therefore, that in him we have lost not only an able and educated artist, but an honorable and high-minded man.'

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It is intimated in the course of the Memoir, that this Memorial may be followed by a more extended work, which shall contain his lectures and correspondence. Every friend of Art, and every lover of good reading will, we are sure, gladly hail the coming of such a book. The more the world knows of either the chisel or pen of Horatio Greenough, the better for its taste and morals. The type

and paper on which the Memorial is issued are suitable to the subject of it.

W. H. R.

8. Twelve Sermons, delivered during the Session of the United States Convention of Universalists, in the city of New York, September 15th and 16th, 1852. Together with a Portrait of the author of each sermon. Boston: James M. Usher. 1853.

While the pulpit speaks, there will be sermons published; and no matter how many good ones are issued through the press, if they only find readers. That this will be the case with the volume whose title is here given, we have no doubt. It is a handsome book, outwardly; and its internal character is such as to commend it to every reader, who may be interested in the subjects on which these sermons dwell. They were preached in the different Universalist churches in New York city and vicinity, by some of the most acceptable of our ministers from different parts of our country, who had come up to attend the yearly convention. The book-maker has done his part well, if good paper, type, and richly gilded covers can tell their story correctly;-only we think the type too large. Somebody has written quite an appropriate preface, in which, among other things, the difference between an Essay and a Sermon is very clearly and pointedly set forth. What is still more taking with most readers, engraved heads, purporting to be likenesses of the authors are given. These, in our estimate, with, very few exceptions, are good and true.

As to the contents of this volume, we have no hesitation in speaking well of them. They are good indications and vindications of our clerical talent; and we are not ashamed to let them go out, with this understanding, to the world. If the literary burnishing of some, or all of them, be not so apparent as certain preachers, hearers, and readers of sermons might desire, they have very tangible topics in them. They come under that classification made by the elder Dr. Beecher, when he remarked recently, that "a preacher's ideas should stand out like the ears of a rabbit, so that people could lay hold of them, keep their hold, and get something for their pains. We think that these discourses will compare well, however regarded, with similar volumes issued by the Christian denominations around us. They are well written-some of them indeed very ably prepared, and are, generally speaking, as distinctive in their theology as the most scruplous lover of positive doctrine could desire.

The first discourse, by Rev. T. P. Abell, is the Occasional. It bears evident marks of very careful preparation, is strong in its denominational bearings, and truly independent in its tone. The second, on "Truth, and its Sanctifying Power," by Rev. O. A. Skinner, is one of the most faithfully directed efforts of the kind that we could present as a specimen of downright truthful preaching. It is pervaded with common-sense; no small recommendation, we think, in these days of all kinds of theological mystifications. "Christ, the Heir of the World," by Rev. A. A. Miner, is a clear

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and closely reasoned statement of the subject in hand. If it has not the warmth of some others, it has as much logical compactness and force. Mr. Ryder's discourse, "Universalism, not a Dogma but a System," is a sermon creditable to the author and the denomination he represents. While we cannot see exactly, with him, that "there is no immediate need of churches or institutions of charity," (for we think a pure Christianity would have these multiplied far beyond what we now see them,) we do think with him that "the pulpits in Christendom are not morally in earnest as they should be;" and also that Universalism is the true spiritual standard for man, and that the world needs its blessing everywhere. "The Reproach of Universalism," by Hosea Ballou, 2d, is a discourse full of the plain statements, clear illustrations, and forcible appeals of its author. We wish every opposer and every professed friend of our faith could have it in mind. The sixth sermon is by Rev. E. Fisher, on "Christian Hope.' It is short and strong, and with the exception of a mixed metaphor at the close, (probably an oversight of the preacher,) we should call it a complete discourse. The seventh is on the Divine Origin of the Gospel," by I. D. Williamson, D.D. It is a very able presentation of the authoritative nature of Christianity; the positiveness of the truths it unfolds. While other forms of Christian doctrine make the plan of human redemption appear only as a grand experiment which God has set in operation, the result of which the Almighty himself does not know, or, if he does, chooses not to reveal, Universalism proclaims the plain, positive, and whole truth concerning the subjugation of man, universally, to the dominion of the Father, through Jesus Christ the Son. Coming to God," is a sermon by the Rev. A. G. Laurie, full of fervent breathings of spiritual truth and life. And the next on "Incentives to Effort," by Rev. S. P. Skinner, is excellent in its practical suggestions and illustrations. The sermon by Rev. G. W. Montgomery, on the True Spirit of Christianity, is also a profitable effort, showing the great need of a conversion of the world from its own hard and afflictive practices, to the wisdom and life of that doctrine which hath its fulfilment in love to God and love to man. The eleventh sermon is by Rev. T. Whittemore, on the " Excellence of Charity," and is full of forcible statements and hearty appeals in behalf of that great virtue which is yet, we trust, to bless the whole earth and fill heaven with rejoicing. Although pretty liberally sprinkled in some parts of it with quotations in verse, the discourse is not mainly poetical. It is full of sound and safe doctrine. The twelfth and last sermon is from the pen of Rev. Moses Ballou, and with the exception of too great a number of sections in it, we deem the discourse as strong and weighty as any one the book contains. Strong as it is, however, the printed page does not give the force which we realized in it, as it came to our ears at the time of its delivery in Williamsburg.

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