a new creation in the church, and introduce as a universal result, that which is only striven after, by our yet distracted age, the victory of pure, Apostolic Christianity, but placed on firmer basis, and born to a higher life, in the spirit of deep and genuine science. Then, if there be need of a prominent individual instrument, another Luther will arise, who, nourished in the motherly bosom of a sincere piety, and fed with the very marrow of science, will reconcile faith with speculation, theology with the church, and install them in their true position, in society and life. CONFLICT OF OPINIONS. THE clergyman, as indeed every one, who would act upon the heart, must possess a firm stand-point; he must have a decided character and aim at a decided object; he must speak to others with a consciousness, it is true, of human weakness and imperfection, but, at the same time, with the secure repose of inward certainty. This demand, at the present moment, will be so modified, that a man should either avoid involving himself in the divisions and struggles of the age, or else must have labored his way through them to inward unity and to higher peace. If he has not shared in the conflict of opinions, he has then preserved the full simplicity of Christian faith, and by means of this unclouded and child-like piety, he is capable of producing a great effect, especially on hearts equally pure and simple with his own; but there can be only few, particularly in our relations in Germany, who through the whole course of a university education, are able to preserve themselves in this condition of religious and theological innocence; nay, amiable as we may deem this child-like sense in laymen and women, we ought not even to wish it in a theologian, who is to grow up in the assaults, and commotions, and storms of our present spiritual life. Of him, we should rather demand the contrary, that he should have pressed through the divisions of the age, that he have survived the critical period of inward. experience, that he have raised doubts and also solved them, that he have rescued for himself, from the war of systems and opinions, a treasure of holy and indestructible truth, which may form the very spring of his life, the priceless diamond of Christianity, purified and strengthened in the fire of severe and earnest inquiry. But ill does it stand with him, if he is yet engaged in conflict himself, if the rent of the world's history goes also through his soul; he is there an άvno diyvxos, torn asunder in the interior of his being; and since he finds himself still in uncertainty, he has not the fixed stand-point, which alone enables one to act decidedly on others, and to gather them around a common and living centre. THE IMPORTANCE OF DISTINCT EXPRESSION. WHOEVER is in the habit of reading theological writings, particularly those designed for the public at large, will not be able to suppress a great many wishes, with regard to language and style. First of all, he would make the most natural demand, that every one should have some definite meaning in what he writes. But what if we could take all men who write, at their word? I venture to say, that among twenty, who use the word "mystical," there are not five, who have a clear and philosophical conception of its meaning, and one which will bear the test of history. How much party clamor on all sides would be removed at once, if every writer would make use only of those expressions, which are founded on a fixed, precise, and distinct idea! As soon as we circulate in theology too much small coin, and pieces that are worn smooth, we must take up with phrases that are current, but past service, indefinite, without character or value. But when all shall endeavour in earnest, to give only a faithful copy in words, of the essential nature of the subject in hand, or at least, of the true and complete import of what they think and feel, we may then expect greater freshness, reality, and life, in theological language and ideas. The subjective truth would lead us to a greater degree of objective truth. Another canker on our theology is the ambiguity and incompleteness of expression, of which many avail themselves, in order to say one thing to the simple, and suggest another to be inferred by the wise, in order privily to insinuate the new under the garb of the old, and in suspicious cases to get clear of difficulty. This was never done by the open-hearted Reformers; this was scorned by the straightforward Luther. Least of all does such a masquerade dress become their admirers; poorly does it sit upon us Germans, whose plain and honest language, by its very nature, rebels against such abuse. Finally, we should always speak on the loftiest subjects, in the most dignified and graceful style. We do not ask for pomp or affectation; simplicity will always remain the chief sign and ornament of truth, above all, of religious truth; but this need not prevent us from summoning every thing, in order to represent the Christian spirit in the greatest purity and beauty of expression, and thus with twofold energy, before men. The True produces a double effect, as the Beautiful; nay, in our dainty times, it can hardly act at all, but in union with beauty. The most perfect and imperishable production is brought forth, when the truth and profoundness of the Christian spirit are combined with the masterly strength and dignity of a classical style. THE INFLUENCE OF INDIVIDUALS. LET every one do what he can; let him seek with humbleness of mind, and with a pure love of truth; and if he has found its living image, let him guard it, with fidelity and gratitude, within his heart. Let every one also defend what he recognises as the inmost need of his life and the salvation of humanity, with decision and firmness, even to his last breath. But let no one suppose that he is essential to the victory of truth, let no one boast of his own person. No individual is of so much consequence, that the truth can be brought to recognition by none but himself; Divine providence always finds its in-. struments, whether these individuals or others. Men have died, on whom thousands looked, as the champions of truth and right; a chasm seemed made in humanity, and the spirit itself to go down to the grave; the waves of time broke over them, but truth was not buried in the stream, her spirit continued to hover over the waters. Least of all, does truth need force; she is not in alliance with the sword. She cannot be obtained for this. The mightiest powers of earth are shattered; thrones sink and states fall; but truth falls not and dies not; she has a guardian sovereign, whose sceptre is never broken. Amid the ruins of all earthly things, she pursues unseen her silent path, but known and felt by the souls which thirst for her. As such truth, which has stood fast and still stands fast, in all changes of persons, of systems, and of kingdoms, Christianity has maintained its ground in the history of the world. The undying spirit of the gospel has broken through centuries, and has always raised up its own defenders. The Apostles, the great teachers of the church, the Reformers, have passed into the grave; but their spirit is revived in a thousand others, and transmitted, in its vital power, from generation to generation. Doubts threaten to undermine Christianity; human wisdom would suppress it; narrow-minded dogmatism slay it; a service of ceremony degrade it to a religion of sense. Not only much has threatened it, much also has injured it; but we ought not to be anxious on that account. Christian truth yet hovers, in unapproachable loftiness and purity, over the endeavours of men. God is with it, and the human soul needs it. When we should the least believe it, it revives and grows young again, like the eagle; while the old forms die out, new creations of the spirit appear, and the Ancient and Everlasting is again presented in the freshness and beauty of renovated youth. G. R. NOTICES AND INTELLIGENCE. The Poor Rich Man, and the Rich Poor Man. By the Author of "Hope Leslie," "The Linwoods," &c. New York: Harper & Brothers. 1836. pp. 186. We cannot allow this little book to pass without emphatically calling to it the attention of our readers. It is one of those rare productions of wisdom and genius which none can read without delight, and which are adapted to leave deep impressions of duty. If we dared to allude to so trite a saying as that which sets ballad-making above law-making, we would say that the writer of works like this, and its twin-sister, "HOME," has the character and fortunes of this nation more at her disposal than any of the ambitious politicians in the land. We look far more to the operation of strong principle and persuasive truth, wrought quietly into the heart, and formed silently into habit, for the safety and progress of society, than to any action of government, or other external institution. Let our families be well ordered, let love and rectitude rule in social intercourse and common affairs, and all will be well. Let domestic economy be perfect, and political economy will take care of itself. The world has no more efficient friends than they who devote the powers of a sagacious and cultivated mind to teaching the people, and leading them to the ways of industry, order, and piety. Precisely of this class is the author of the little work before us. She has a clear perception of what the people need, a keen feeling of the errors which prevail in our social order, a perfect understanding of the remedies which are demanded, a hearty longing for the best pattern, and an exquisite tact in setting forth, in a graphic, attractive, and convincing form, the truths which she wishes to convey. There is a charm about her lessons which makes it pleasant to listen to her, and a persuasion in her voice which converts her listeners into disciples. : The motto on the title-page describes the subject which forms the moral of the book; "There is that maketh rich, yet hath nothing there is that maketh himself poor, yet hath great riches." Upon this pregnant text there probably was never a finer sermon preached than in this narrative. Never was more convincingly set before us the great truth of the utter worthlessness of mere wealth, and the despicable meanness of a man who lives only to be rich; - seldom so beautifully described the honor and satisfaction which attend the state of contented and industrious poverty. The thoughtful of all ages have known this, the moralists of all sects have taught it, the preachers of Christianity have set it forth in the strong language of the inspired volume, and in their earnest reasonings about happiness and virtue. Yet the world has still gone on in error, men have lived for wealth as the supreme good, and now, in the very light of this improved century, when knowledge is more. widely spread, and religion more truly and generally honored than in any previous age, and the true sources of happiness more universally understood; in this age and this country, there seems to be almost a new and yet more insane developement of the thirst for acquisition, and a most inordinate value set upon that external advantage which mere money can give. It is impossible to look upon society, and see how extensively the grossest errors prevail on this subject, how arts, letters, and even religion are sacrificed to the love of gain, and not be impressed with a profound sadness at the prospect of the world. It requires a strong faith in the final triumph of principle, and a recollection of all that is admirable in the action of the times and promising in our own institutions, to restore the mind to its cheerfulness. The prodigious efforts which are now made by the benevolent and wise in behalf of mankind, are retarded by nothing so much as this prevailing worldliness, and can have their full effect only when it is removed. In vain do we make progress in civilization and refinement, in political wisdom and social enjoyment, while we allow the luxury and pomp which wealth introduces, to rear unreasonable barriers, and make hateful distinctions, and decoy a large portion of society away from those higher pursuits which are the true dignity and only certain strength of man. While all reflecting persons are looking on this state of things with apprehensive forebodings, our author's spirit is stirred within her, and she speaks; —not in the formal harangue of the pulpit, not in the stately treatise, drawing conclusions from remote premises and cunningly threading a maze of philosophical deduction, but she speaks to the people themselves, in their own language, appealing to their own good sense, to their own observation and experience. She paints the truth in characters that live and move, draws scenes which they acknowledge to be natural and real, and |