LECTURES ON POPULAR EDUCATION. By George Combe. Boston: Marsh, Capen, Lyon & Webb. 1839. pp. 141, 12mo.

THESE Lectures were first delivered to the " Edinburgh Philosophical Association," in 1833, but have been published in two American editions. This last the author has corrected and enlarged, after remaining among us long enough "to judge of its adaptation to the circumstances of this people." "In no country which I have visited," he tells us, "have I observed a more general and earnest interest in education, than that which prevails in the United States." He thinks however that "among the people at large, who are their own rulers, and the fountains of all useful institutions," there is great want of information as to the best modes of education and methods of instruction. In both these views, every one must agree with him. And we feel as we read, that he has judged wisely, and entitled himself to the thanks of all, in offering this humble aid to a cause on which the prosperity of this country depends, and depends more fearfully perhaps than in any case that the world has known.

This book consists of three Lectures, on the nature and state of Education generally, on Language and some specific studies, and on the Education of the Female Sex. The views taken of these are not common-place, nor are they strikingly original. But they are candid and sensible, marked at once by great liberality and great discrimination. Mr. Combe treats at length of the common question as to the relative importance of classical and other studies; and leans decidedly to the opinion, that the classical have occupied too large a place in time and expenditure, compared with the natural sciences, and viewed with reference to the mass of learners and the business of life. We have been slow to sympathise with this view, this objection to classical study, as it has been commonly thrown out. With Mr. Combe it is not made an objection, but a question of comparative claims and uses. No one can read his remarks without admitting that they have force, and that, qualified as they are, they deserve particular attention at this point in the history of education. His views are never narrow or sordid in the least, but the farthest from it. "The basis of all real refinement"-is one of his general positions-"lies in pure and generous affections, just and upright sentiments; with a lively sensibility

to the intrinsic excellence of beauty and grace, both physical and mental, wherever these exist." And one of his chief objections to the universal and predominant use of the classics is, that "in Greek and Roman literature there is an almost entire destitution of interest in mankind as a progressive race."

There is little of Phrenology in this book. No use is made of it directly, and the incidental allusions are such as can offend no one. The whole treatise-and though small it comprises much-is on that liberal scale, which is the distinction, it seems to us, of the writer's mind on all subjects. We honor the man, who has power of faith and disinterestedness to say, in regard to any of his labors—" In throwing out these views, I embrace centuries of time. I see the slow progress of the human race in the past, and do not anticipate miracles in the future. If a sound principle, however, be developed, one having its roots in nature, there is a certainty that it will wax strong, and bear fruit in due season; but that season, from the character of the plant, must be a distant one. All who aim at benefitting mankind, ought to keep this truth constantly in view."

THE REVIVAL OF RELIGION.

A Sermon preached at Portsmouth, N. H., February 23, 1840. By Andrew P. Peabody, Pastor of the South Church and Parish. Portsmouth.

pp. 19. 8vo.

THE title of this discourse is both appropriate and precise. Mr. Peabody does not discuss the subject of revivals; he notices the revival which is now prevailing in Portsmouth, and from it takes occasion to exhibit those truths which are suited to bring his people into such a degree of sympathy with the excitement about them as he thinks desirable. Generally we agree with the views which he has presented. We wish pungent appeals to the conscience-direct and earnest preaching like this-were more often heard from our pulpits. Let men be called to repentance; there is continual need of it. Let the duty of immediate reconciliation to God be pressed upon every sinner; it cannot be too solemnly urged. Let the apathy with which thousands attend upon the ministrations of the altar and the pulpit be disturbed, and the embers of spiritual life be kindled to a glow that

shall diffuse its influence through the whole character. We are glad whenever we hear that a minister is endeavouring to awaken his people to a sense of their danger in relying upon mere institutions and outward decency. But this is not an unusual thing. Mr. Peabody's fervour may be personal, but his theology is Unitarian. We wish there was more of such preaching, because we should rejoice to learn that there is a great deal of it, not because we think there is now very little.

The plan of the discourse is simple and good. After alluding to the revival by which his congregation are surrounded, the preacher exhibits in a few brief, but forcible sentences "the need of a revival in our midst ;" and then proceeds to the main object of the sermonto show "how we may aid in the revival of religion among us." He first urges "the church," "the professed followers of Jesus," to maintain "a pure example," and to "add warm intercessions and active efforts in the cause of Christ;" and next addresses the worldly and careless, who "remain out of Christ;" finally exhorting those who "have discovered themselves to be sinners before God, and have become humbled and alarmed," to "rely on the redeeming love of God." The illustration, which follows, of the confidence with which the penitent sinner may cast himself upon the Divine mercy, as the "poor prodigal son, when he comes to himself, casts himself upon that fixed point of support-a mother's undying love," is equally felicitous and just, and is in itself sufficient to mark the theological character of the discourse.

With the author of this sermon, we are willing to admit excitement in religion; if by excitement be understood interest and attention-that state of mind which is produced by the contemplation of Divine truth in its relation to the spiritual condition of the sinner. We do not apprehend danger to our societies from revivals among other denominations. On the contrary, we expect good. The relative position of the Orthodox and the Unitarian bodies is just such as enables each to benefit the other; our influence-for it is impossible they should not be indirectly affected by the opinions which we hold in their immediate neighbourhood-checks their tendency to excess, while their zeal may communicate a healthful warmth to us. We have seen too much of Orthodox revivals, to be afraid of them.

We feel one objection to Mr. Peabody's sermon. It adopts the unsound principle of addressing the congregation as divided into two dis

tinct classes, the "professors of religion," and the rest of the "hearThis is a purely artificial division, not justified by the state of any congregation; for neither are all "professors" holy men, nor are all others "unregenerate." There are various shades of character too, from the hardened sinner to the ripe saint. We do not deny that a broad distinction separates the true Christian from the unsanctified attendant on public worship; there is no other distinction on earth which it is so important that men should clearly understand, and the pulpit continually recognise. But this is not the same with the technical classification of "professors" and "sinners," against the introduction of which into our pulpits we must remonstrate.

ESSAYS IN A SERIES OF LETTERS, &c. By John Foster. Boston: James Loring. 1839. pp. 367, 18mo.

FOSTER'S Essays,-On a Man's writing Memoirs of himself,-On the Application of the epithet Romantic,-On some of the Causes by which Evangelical Religion has been rendered less acceptable to persons of cultivated taste, and particularly that on Decision of Character, are too well known to need commendation or criticism. The fact that the two editions now before us,-the first American from the third London, and the sixth American from the eighth London,-bear the dates respectively of 1807 and 1839, shows that the book has not gained a transient popularity. With faults of both sentiment and style, which make it an unsafe guide for those who learn to think and write only through imitation, it presents the thoughts of a vigorous and well-toned mind, and will probably retain its place as one of the standard works of our language. The present edition is printed on good type, and " done up," as the bookbinders say, very neatly. Its value might have been increased by adding the Essay, which the same writer prefixed to an edition of Doddridge's "Rise and Progress" published some years ago, and which was at the time reprinted in this country, but cannot now probably be found on the booksellers' shelves. The size of the volume, however, may have been an objection.

INTELLIGENCE.

ORDINATION AT CHARLESTOWN, MASS.-Rev. George E. Ellis was ordained as Pastor of the Harvard Church in Charlestown on Wednesday, March 11, 1840. The Council invited on the occasion met in the forenoon for the transaction of the usual business, after which they dined together, and then proceeded to the meetinghouse, where the services were as follows:-Introductory Prayer, by Rev. Mr. Stetson of Medford; Selections from Scripture, by Rev. Dr. Parkman of Boston; Sermon, by Rev. Mr. Young of Boston; Ordaining Prayer, by Rev. Dr. Frothingham of Boston; Charge, by Rev. Mr. Gannett of Bostou; Right Hand of Fellowship, by Rev. Mr. Osgood of Nashua; Address to the Society, by Rev Dr. Walker of Cambridge, the former pastor; Concluding Prayer, by Rev. Mr. Putnam of Roxbury.

Mr. Young's sermon was founded, both in its subject and its plan, upon his text, which was taken from 1 Corinthians, i. 17. "Christ sent me not to baptize, but to preach the Gospel." The purpose of the discourse was to consider, in the first place, the independent and the relative worth of the ritual services and the intellectual ministrations of our religion,-the church and the pulpit, and then the character of the Gospel which the minister should preach. Under the term "church" Mr. Young included all the ordinances and public services of religion,-its whole ceremonial and worship, with the exception of preaching. He acknowledged a foundation in our nature for the use of such symbols, which was also sanctified by the example of our Saviour, and he ascribed to them great value in preserving Christianity from extinction in past ages, and in sustaining its influence at the present day. Preaching, however, —that is, knowledge and culture-is not less necessary. This institution too was approved by Christ, and is peculiar to Christianity, or at least to the two religions of Divine origin. Preaching is efficacious; the living voice is more impressive than the printed page. Jesus showed his wisdom in trusting his Gospel to preachers of the word. Preaching is important to maintain the use and authority of the Bible, and is an essential part of the services of the Lord's day. Hence, Mr. Young concluded, that both public worship and public instruction and exhortation are necessary, and give support to each other. And hence also he inferred, that the world would never outgrow preaching; the pulpit is a permanent institution. But if preaching be so efficient an instrument, it should be managed discreetly. The question therefore arises, What should the minister preach? And the answer is first, negatively, he should not preach himself his own intuitions or impulses; and secondly, he should not preach philosophy—the sayings or thoughts of gifted men. The philosophy current with many at the present time, Mr. Young thought, could neither do much harm nor render much assistance to the Gospel. The history of past philosophies in their connexion with Christianity shows that it has received injury rather