makes them to decide by their own conviction, that the wealth which is to satisfy, consists not in riches, but in character, and may be found abundantly where the world gives least,

When the divine Teacher was asked, Who is my neighbour? he set before the inquirer a picture of a wounded traveller, relieved by a stranger and enemy, while a Levite and a priest of his own nation passed him by in neglect. No dissertation on brotherly love could have wrought conviction so effectually as this group of four characters, connected in so striking a narrative. And so, parva componere magnis, no treatise on wealth and poverty could so powerfully set forth the true doctrine on these most important topics, as is done in this long parable in which is answered the question, Who is the rich man?

We cannot recite the story here; it is given in the briefest space in the book itself, which contains materials which might easily be extended to two large volumes, and yet are so skilfully managed that nothing seems to be wanting to the vividness and completeness of the picture. We wish we had room for a specimen or two of the manner in which single scenes are made to do the work of long discussions; as in the ninth chapter, where the author gives us a peep into the rich poor man's house. But the work is, or ought to be, in everybody's hands. We hope it will be followed by the history of Mr. Beckwith, the rich rich man, into whose house and heart we are slightly introduced in the sixteenth chapter, and whose whole system of life we desire to have depicted for the emulation of our prosperous citizens. If not this, we shall look earnestly for other works of this class from the same hand, and shall expect that those who have the means, and understand their value, will see to it that they are extensively circulated.

A Historical View of the Council of Nice, with a Translation of Documents. By the Rev. ISAAC BOYLE, A. M. Boston. 1836. 8vo. pp. 62.—This sketch of the History of the Council of Nice was prepared as a sort of appendix to the second edition of Cruse's Translation of Eusebius recently issued; but for the convenience of those who might desire it in a separate form, some additional copies have been struck off, and are offered for sale. It has the merit of conciseness and impartiality, and is written in a style of easy narration, without affectation or pedantry. It is not encumbered with tedious details, yet is sufficiently minute, we suppose, to satisfy the general reader. At the end, Mr. Boyle subjoins an argument for the truth of the doctrine of the trinity, derived from the fact, that the council asserts, as he expresses it, our Saviour's true and proper divinity." Were we to attempt to argue the point with Mr. Boyle, which we have no intention

of doing at present, we should object, that the council does not assert our Saviour's divinity in the sense in which modern Trinitarians understand the term; that it does not, for example, assert the numerical identity of the Son with the Father, but only a sort of generic sameness, homogeneousness, we believe, is Professor Stuart's word, the Son being divine because begotten of divine, as man is human, because begotten of human. This appears from the express testimony of both Eusebius, and Athanasius (with Trinitarians, a less suspicious authority), and from the face of the Nicene creed itself, and is a point, we believe, now generally conceded by the learned in these matters. With regard to the Spirit, it is still worse.

The Historical View is accompanied by several brief documents relating to the origin of the Arian controversy, and the proceedings of the council, as a Letter of Alexander of Alexandria, whose rashness provoked the dispute; the Letter of Constantine to Alexander and Arius, in which he treats the whole controversy as a frivolous and silly affair, (for which the Orthodox have never forgiven him,) and urges the combatants to lay aside their weapons and be friends, notwithstanding some differences of opinion, which, he says, are unavoidable," since all men have not the same understanding of every thing, the same turn of mind, and mode of thinking." But the Imperial convert knew little of the pertinacity of theologians, and his advice was thrown away. The Letter of Constantine is followed by one of Arius, the great champion of mental freedom in an age of growing bigotry and exclusiveness. This is addressed to his friend Eusebius of Nicomedia, from whom the Arians took the name of Eusebians. Then follows a letter of the latter, to Pamphilus of Tyre; and next, Eusebius Pamphilus's Apologetic Letter to his people from Nice; then two Letters of the Emperor, written after the council had broken up, and which show that, however his understanding may have been enlightened, he had lost something of his good temper and charity by contact with his theologians, for they breathe, the former of them especially, a fierce and denunciatory spirit we do not discover in his epistle to Alexander and Arius, written before the council. These are among the principal original documents from which we derive our knowledge of that tyrannical council, which aimed a deadly blow at religious freedom, and prepared the way for all the miseries entailed on the world, by the creed-making and creedimposing spirit. We are glad, however, to have them in a dress which renders them accessible to the English reader.

Mr. Boyle's version is easy and classical, and is among the very best specimens of translation of old theological writings which have fallen under our eye. We cannot say as much for Mr. VOL. XXI. -3D S. VOL. III. NO. III.

51

Cruse's translation, which, though in the main accurate, as far as the sense is concerned, is bald, hard, and dry.*

Discourses on the Philosophy of Religion, addressed to Doubters who wish to believe. By GEORGE RIPLEY. Boston: James Munroe & Company. 1936. 8vo. pp. 80. Whoever is deterred from looking into these discourses, under an impression that they must be dry, abstract, and metaphysical, because "on the philosophy of religion," will be misled by the title-page. They contain a remarkably plain and practical exposition of the spiritual nature and life of man, considered in connexion with the Christian revelation; the whole being adapted, as well by the clearness of the method as by the simplicity of the language, to purposes of popular instruction. The author's main object is to bring into stronger light, than preachers usually do, the coincidence of Christianity with the higher nature of man, and to find in this fact an argument for the truth of Christianity more likely to avail with a portion, at least, of that class of "doubters who wish to believe," than the common historical argument. The discourses, five in number, were written and preached, we are told, nearly two years ago, in the usual course of professional labor. The reason of their publication at this moment is thus stated in the Preface:

"I have been thought by some esteemed friends to have exhibited views in a recent number of one of our theological journals,† that are liable to many serious objections. I fear also that I may have unconsciously given pain to some devout and timid minds, who think that discussions of this nature serve only to unsettle the foundations of Christian faith. I have the most heartfelt sympathy with such minds. I would sooner never speak again, than do aught which tends to cloud the blessed light of a serene and confiding piety. It was my purpose, in the discussion alluded to, to suggest a mode of considering the evidences of Christianity which should free it from certain difficulties under which it has been thought to labor. No one who has read my article understandingly can suppose that I intended to cast any doubt on the reality of the Christian miracles,- or that I doubted them myself. I do not. Their certainty being once established, by what I deem the only valid proof, they are no less holy and precious to me than to others.

"The fears which are entertained by many, who are not theologians by profession, with regard to the effect of free discussion, often arises from the want of an intelligent and vigorous faith. They dread lest the progress of inquiry should bring to light some hidden defect in the grounds of our religion. They are, in fact, doubters, though they know it not. They wish to believe. They cannot bear to hear a word

* For some notice of Mr. Cruse's version, see Ch. Exam. Vol. XIII., N. S.,

p. 313. "Christian Examiner for Nov. 1836. Review of Martineau's Lectures."

said which implies that any cherished view is wrong. But this arises from a lurking suspicion that there is something unsound in the fabric of their faith. To such minds these discourses are addressed. I would frankly point out to them the principles on which my own faith is built; and I cannot but hope that theirs will gain strength by the exposition. The interests of speculative science and of practical piety appear to me so intimately blended, that it would cause me deep sorrow to think that I had laid a rude hand on either. What I have recently published explains the negative side of my faith. I here give the positive; and one should read both the statements in connexion, in order to perceive the complete whole in which I venture to think my views exist in my own mind."

The reader can hardly fail of being both pleased and instructed by the perusal of these discourses; but he must not expect, in compositions of this nature, to meet with many single passages which will strike him as particularly original or felicitous. The whole, however, may be confidently referred to as one of the happiest among the many indications we have had of late, of a disposition to introduce a higher tone of spirituality into the preaching of Unitarians.

A Good Life, extracted from "The True Plan of a Living Temple, or Man considered in his proper Relation to the ordinary Occupations and Pursuits of Life. By the Author of 'The Morning and Evening Sacrifice,'" &c. With an Introductory Essay by JOHN BRAZER. Boston: Joseph Dowe. 1836. 16mo. pp. liii. and 216.This is a useful and seasonable publication. It is almost a literal reprint of the Fourth Part of "The True Plan of a Living Temple"; making, however, a complete whole by itself. After the full, able, and discriminating review of the entire work given by the editor of the reprint before us in this Journal, (Numbers for May and July of the present year,) it would be superfluous and presumptuous to speak of the author's general merits. The particular object of that portion of the work, with which the public are here favored, is to lead men to set a juster estimate on the duties of common life, especially on those which pertain to the particular station, no matter how exalted or how humble, in which the individual finds himself placed in the present condition of things. For this purpose, after an appropriate and valuable Introduction by the editor, we have first, a Description of a Well-Spent Day, then the Social Relations, then General Aspects of Life, and lastly, Estimates of Life considered in itself, and as the Dawning of an Eternal Day. The author is understood to be of Orthodox connexions; nevertheless there is nothing for which his writings are more remarkable than the liberal, philosophical, and truly Christian spirit by which they are pervaded. Even his great

faults in style, diffuseness and repetition, do not so much mar that part of his treatise here given, which contains the practical application of his principles, and in which of course discrimination, minuteness, and particularity can hardly be carried to excess. makes a neat volume, so far as outward appearance goes; and can be recommended, in other respects, without reserve as a sort of manual Whole Duty of Man, to be put into the hands of persons of all descriptions.

It

New Publications. We are under great obligations to Mr. Greenwood for the first American Edition of Maundrell's Journey from Aleppo to Jerusalem, at Easter, A. D. 1697. To which is added an Account of the Author's Journey to the Banks of the Euphrates at Beer, and to the Country of Mesopotamia. (Boston: S. G. Simpkins. 1836. 16mo. pp. 271.) It is a reprint, in a neat and cheap form, of the fourth edition, published at Perth, Scotland, in the year 1800, the errors of that copy being corrected by careful reference to one of the first edition printed at Oxford, 1703. The Rev. Walter Colton, a chaplain in the U. S. Navy, has sent out a lively and agreeable volume of Travels, under the title of a "Visit to Constantinople and Athens." (New York: Leavitt, Lord, & Co. 1836. 12mo. pp. 348.) Mr. John Frost, a distinguished teacher in Philadelphia, has published a History of the United States, for the Use of Schools and Academies. With Thirty Engravings; (Boston: Charles J. Hendee. 1836. 12mo. pp. 461.) which seems to be every thing, both as regards literary and mechanical execution, that is required in such a manual. A work of singular merits has just appeared under the auspices of the American Stationers' Company, The Young Lady's Friend. By a Lady. Boston: 1836. 12mo. pp. 432. We hope to notice it more particularly in our next Number.

Two theological works have just been issued from the press, of a character to cause some sensation, of which we shall take occasion to speak hereafter. Remarks on the Four Gospels. By W. H. Furness. Philadelphia: Carey, Lea, & Blanchard. 1836. 12mo. pp. 340. New Views of Christianity, Society, and the Church. By O. A. Brownson. Boston: James Munroe & Company. 1836. 12mo. pp. 116.

Among the works announced as on the eve of publication we notice the Memoirs of the late Rev. Bernard Whitman.