sooner if practicable. The rest of the numbers will follow in convenient succession at intervals of two or three months. "The whole work will be comprised in eight, or at most, ten numbers of at least 100 pages each, handsomely printed in octavo form, stitched and covered, and embellished with necessary and useful drawings and engravings, title pages and index. "The cost will be 50 cents each number to subscribers. Gentlemen who subscribe are understood as subscribing for the whole work. "As the enterprise involves of necessity, a large expense, it is expected that one dollar per copy will be paid on subscribing; or otherwise one dollar on the delivery of the first number; one on the delivery of the second number; one on the delivery of the fifth number; one on the delivery of the seventh number; and one on the delivery of the ninth number, should the work be extended to ten numbers." 6. Hints on Modern Evangelism, and the Elements of a Church's Prosperity: a Discourse delivered in the Charles Street Baptist Church, [Boston] October 9, 1842. BY DANIel Sharp, Published by request. 8vo. pp. 24. If it were not for seeming to interfere with the matters that concern other denominations, and of which they should be left to judge and determine according to their own conscience and wisdom, we should be disposed to go somewhat at large into the very important topic upon which the preacher speaks in the beginning of this Discourse-Modern Evangelism - a fruitful and most momentous question. Dr. Sharp states strong views in objection to the system, in clear, manly, decisive language. They are such as do credit to his well earned reputation for candid and sober-minded devotedness to the most substantial interests of religion. His views of the Elements of a Church's Prosperity, which occupy the larger portion of the sermon, are such as might profitably be addressed to any church in Christendom. The Sleepwaker; A Tale from the German of HEINRICH TSCHOKKE. Boston: James Munroe & Co. 1842. 18mo. pp. 224. THIS is a quite interesting love story, founded on the phenomena of the sleep-waking, or mesmeric state. Believers and unbelievers in the reported wonders of the new science will be alike pleased with this little tale, and acknowledge the ingenuity with which the matériel furnished by Animal Magnetism has been converted to the purposes of fiction. Those who are fond of metaphysics too, or of groping in regions of speculation, where 8 there is no excess of light, will be pleased with the discourses of the beautiful Hortensia, who attempts, in her sleep-waking state, the solution of diverse psychological problems. The translation - by a lady is made into pure unaffected English, and we cannot doubt is faithful to the original. A Sermon before his Excellency John Davis, Governor, &c., at the Annual Election, on Saturday, January 7, 1843. By SAMUEL C. JACKSON, Pastor of the West Church, Andover. 8vo. pp. 55. - well designed AN excellent discourse - well written sound and judicious in its topics, as should be those which the pulpit addresses to the authorities of the Commonwealth, respectful to the State, and faithful to the Church. The subject, "Religious Principle a source of Public Prosperity." The text, "Fear God: honor the King." Extracts from Periodicals, Intelligence, &c. The Christian Teacher (published in London and Liverpool) for January, contains five articles, the last only-a review of discourses on the death of Dr. Channing of general interest. It notices and presents liberal extracts from four of our American sermons on that occasion, viz. Mr. Gannett's, Mr. Parker's, Mr. Bellows's, and Mr. Ellis's. "On every account," says the reviewer," Mr. Gannett's address at the funeral, and discourse on the subsequent Sunday, claim our first notice. He was addressing Dr. Channing's people, and his own relations with him were the most intimate. His services are properly marked by these circumstances, and stand out from all the others in the overflowing expression of love, tender and sacred sorrow, and the deep sense of loss and bereavement. The world has lost a light on which it gazed from afar, but to his own people the altar fire is quenched, and accordingly these addresses of the remaining Pastor to the afflicted Church are as the domestic agony and throb to the general lamentation." Mr. Parker's is termed a very striking discourse." "In the admirable Discourse delivered at New York by Mr. Bellows," the reviewer remarks, "evincing a true understanding of Dr. Channing's mind, and a true sympathy with his spirit (there is no higher praise), we find a sentiment which was the first that came over ourselves when told of his death, though we are not sure we should have --- had the courage to express it. But he is dead! and we feel at first as if the world were only half as well worth living in since our nature has lost its best defender and illustration; our cause its chief strength and ornament; humanity its most courageous, enlightened, and skilful champion. We look around in vain for the shoulders on which his mantle may descend.' Yet the influences and ministry from God, in Nature and Provdence, under which he formed his spirit, and sustained his unworldly life, remain to us as to him. The world is as sacred as before, as true a nursery for noble natures.' "Mr. Ellis's Discourse, which views Dr. Channing as a Christian Philanthropist and Divine, is a very able and interesting production. There is a notice of the kind of influence which he possessed, which echoes what we have already quoted on this subject, and shows the universal agreement among his brethren as to this highest evidence of Power and Love." The Review itself presents quite an able and discriminating view of Dr. Channing's character and writings. The following paragraphs present the principal criticism of the article. "We would venture to say a few words on the distinguishing character of his mind, and this, we think, lay in what, perhaps, cannot be described in any other way than by calling it 'spiritual discernment.' It was not by slow inductions that he reached his perception of moral Truths, nor by an elaborate chain of mediate proofs that he communicated them to others. He spoke as a Prophet, as from immediate vision, as one who had come from the oracle of his spirit, where he had listened to the everlasting Voice. All true Light he regarded as proceeding from the higher sentiments of the soul, receiving and manifesting God's spirit. To keep his own nature pure, reverential, loving, unstained by the passions, unsullied by appetite and sense, so that God might find it ready for his impulses, and be able to breathe his Holy Spirit through it, this he regarded as the highest and surest preparation for the reception of Spiritual Truth; and the sense, proceeding to him from such states, of the goodness of God; of the destination and true happiness of man; of an all-embracing love as the only principle of a beneficent connexion with one another or with the universe; of the blessedness of obeying conscience; of the sure triumph and eternal vindication of Righteousness and Mercy, was not, to him, a mere human or fallible impression, but the solemn affirmation of Almighty God. Religion, and the practical spirit of Christianity, were not to him the products of mere reasoning, but a light struck out by the direct action of God on all the purer states of the human soul. The sentiments of a mind that had striven to purge itself from selfishness and passion, to obey the Laws, and rise to the dignity of its Nature, were to him the ultimate appeal on all subjects of moral and religious truth; divine seeds planted by God in man, to be ripened by unwavering fidelity into the powers and fruits of a heavenly life. Faith,' to use his own words, he regarded, not as an intellectual exercise, an assent to propositions, but as a spiritual aspiration, a 16 3D. S. VOL. XVI. NO. I. VOL. XXXIV. 6 -- thirst for perfection, a trust in Christianity as commissioned by God to give us perfection, to inward, moral, celestial, and eternal life.' Now it is this character of mind that displays genius of the highest order, and from which his wonderful power of attraction was derived. He never discusses a question on debateable ground, but at once pours on it a flood of light, by an exposition of the everlasting principles with which it must be brought into harmony. Argument, in the common sense of that word, was not his instrument, no logical power his characteristic, nor in his writings is there to be found much of consecutive thought, perhaps not a single subject systematically treated, and according to the laws of a philosophical arrangement. It was not that he was deficient in such powers, for his mind was eminently clear, but they were not his highest instruments; he had diviner, brighter, fuller evidences; he rose more freely into the light of those spiritual faculties, sentiments, and aspirations, in whose precepts and revealings there is felt to be no uncertainty. His writings, beyond all others in the language, are marked by a moral inspiration, he fans the soul of his reader, and elevates it to pure vision, sentiment, and insight. When you close his pages, you may not feel that all the materials of a subject have been placed within your reach, or that you have been made capable of systematically developing it for yourself; - but you feel that your spiritual nature has been brought into right relations towards it, that the great principles, the holy and merciful sentiments which ought to determine it, have received from him a new glow of life. His power lies in making you feel rightly towards God and man; and few are the questions, in Theology or Social Morality, that require anything more for their settlement than the heart being brought into this right spiritual frame. "His style partakes of this character of his mind. He presents you with a series of moral intuitions,, which are found to exhaust the essence of the subject. Yet the single features are rather taken up numerically, than in any organic connexion. There is no necessary sequence in the order of his topics. His mind emits Light rather than developed thought, and flashes out its intense revelations, often in the fewest possible words, though his unexhausted interest in a great subject frequently leads him to repeat himself, but never without renewing in his reader the glow of kindred sentiment. He never repeats but to "rekindle. His style is a true image of his mind; the spiritual outshines the philosophical faculty; but still the philosophic element is never absent. You are never in any doubt as to the soundness of his views, however intense may be the light of his sentiments, you always feel that the truths, which are the basis of this interest, are as living Rock." pp. 106, 107. The Reformer for January notices the same American discourses, and makes the following comparative judgment on the sermons of the two countries. "The English publications on this subject are fewer, we believe, than the American. A comparison of the respective productions of the two countries will not, in our judgment, feed our national vanity. Taken as a whole, there is more talent displayed in the American sermons, and, with some exceptions, we fear, a stronger and purer English style. The divines of both countries may, it is clear, take some useful lessons from each other." The London Eclectic Review, (the organ of orthodox dissenters,) for February, contains a review of the life of Dr. Carpenter, by his son, in its usual Christian and liberal spirit. After praising the manner in which the book has been prepared, the reviewer says, "We do not affect indifference to the point in relation to which the denomination to which he belonged differed from what, in our view, is apostolical Christianity. The reality and magnitude of that point, as entering into the very vitalities of Christian truth and human godliness, this review has ever maintained, though by speaking the truth in love, it has sometimes excited the suspicions of some who cannot think a man in earnest unless he is in a rage, nor give him credit for loving the truth unless he hate heretics. Nevertheless we do rejoice, and express our joy, that while the public and polemical labors of Dr. Carpenter are likely to be the subjects of extensive notice and investigation from his fellow men, they are now enabled to take a nearer and better view of him in other and more interesting and amiable capacities, fulfilling his private and individual course, and discharging the functions of home and friendship. Such a life as his deserved to be written, such a character demanded exhibition, and it is pity that his theological repute and ecclesiastical position should prevent, as they will do, multitudes from reading the one and beholding the other who might greatly profit by both." This is said in the finest spirit, - equally so is what follows. But this is not the first time the Eclectic has given Magee his due. "As a polemic [Dr. Carpenter's] productions were far more numerous than the natural character of his mind would lead us to expect. Though differing from him on most momentous subjects, on which he wrote as a controversialist, we accept the testimony of his son, that he was more anxious to promote a love of truth, than his own particular opinions. He was certainly free from many of the things, that but too frequently disgrace and disfigure theological combatants. In patient perseverance, clear thought, and honesty and mildness, there are but few superior to him. His style was generally more or less loose and awkward—a circumstance rather remarkable, when his constant habit of writing sermons, and his great practice as an author are recollected. His principal controversial work was his reply to Magee. The learned Bishop's book on the atonement, containing |