men who have made the sacred halls of the National Congress a proverb of vulgarity, ribaldry, and ruffianism, come chiefly from the South. And how can it be otherwise? It is not in human nature to withstand the enervating and demoralizing effect produced by the possession of such stupendous powers as belong to the slaveholder. Selfish, lordly, implacable, revengeful, must any community so circumstanced become; and it is both weak and sinful to be deceived by the roseate hue of the mere surface of its life. It is hard to say whether the system works more mischief to the poor slave or to his master. Its pestilential breath invades the negro hut, and poisons its inmates with squalidity, indolence, slovenliness, profanity, indecency, despair; or with that childlike thoughtlessness and mirth which, in an enslaved MAN, is worse than even despair. But the same breath floats through the scented atmosphere into boudoir and drawing-room; enervates the Southern beauty with voluptuousness and indolence, and kills her with ennui; sometimes, alas! makes the bosom that heaves and the heart that beats beneath the silken boddice as cold as marble and as cruel as death; while it steals away from the lord of the soil his Saxon manliness, selfreliance, candor, forbearance, self-control, and love of freedom, and makes him helpless, idle, prodigal, reckless, irascible, sensual, and cruel."-P. 531.

III.-French Reviews.

I. REVUE DES DEUX MONDES, January 1, 1860.-1. Une Réforme Administrative en Afrique. I. Des Conditions de Notre Etablissement Colonial: 2. Salomé, Scénes de la Forêt-Noire: 3. Les Dégénérescences de L'Espéce Humaine. Origines et Effects de L'Idiotisme et du Crétinisme: 4. D'Espagne et le Gouvernement Constitutionnel Depuis le Ministère O'Donnell. Les Partis et la Guerre du Maroc: 5. La Marine Française dans la Guerre D'Italie. L'Escadre de L'Adriaque et la Flotille du lac de Garde: 6. Les Drames de la Vie Littéraire. Charlotte et Henri Stieglitz: 7. De L'Alimentation Publique. Le Thé, son role Hygiénique et les diverses préparations Chinoises: 8. Chronique de la Quinzaine, Histoire Politique et Littéraire: 9. Revue Musicale. January 15, 1860.-1. Les Commentaires d'un Soldat. I. Les Premiers Jours de la Guerre de Crimée: 2. Une Réforme Administrative en Afrique: 2. L'Ancienne Administration et les Gouverneurs-Généraux: 3. Souvenirs d'un Amiral. III Série. La Marine sous la Restauration. I. Une Expéditio Ango-Française Après 1815: 4. De la Métaphysique et de son Avenir: 5. Scénes et Souvenirs du Bas-Languedoc. Les Financés de la Gardiole: 6. Le Roman Satirique et les Moeurs Administratives en Russie. Mille Ames, de M. Pisemski, etc.: 7. Etudes D'Economie Forestière. La Sylviculture en France et en Allemagne: 8. Chronique de la Quinzaine, Histoire Politique et Littéraire.

ART. XI.-QUARTERLY BOOK-TABLE.

IT is of greatest concernment in the Church and Commonwealth to have a vigilant eye how books demean themselves as well as men, and thereafter to confine, imprison, and do sharpest justice on them as malefactors; for books are not absolutely dead things, but do contain a potency of life in them to be as active as that soul was whose progeny they are.-) -MILTON.

I.-Religion, Theology, and Biblical Literature.

(1.) "The Divine Human in the Scriptures. By TAYLER LEWIS, Union College." 12mo., pp. 400. New York: Carter & Brothers. 1860. Professor Lewis is one of the most accomplished scholars, subtle thinkers, and elegant writers of our country. His scholarship is profound and searching; yet rather graceful and ornamental to the texture of his productions than re

pulsive or plodding. He is, if we mistake not, on some points ultra-conservative; and yet on others a deep digger for originality and a daring theorist. When we hesitate as to full acceptance of his theories and except to some of his extreme statements, we acknowledge the contribution of valuable thoughts and plausible illustration; nor do we at all admire the tone with which some of his productions have been treated in certain quarters.

The present volume we place among his best efforts. There is much for which the Christian public should be grateful, and very little indeed liable to objection. Its object is to show that the Bible is a book at once most truly divine and most intensely human. It is divine in all its thoughts, emotions, words. It is also truly human in all its thoughts, emotions, words. Its anthropomorphism is a true, sole, necessary method of intercommunication between the Infinite person and finite humanity. That method no human growth of mind can ever make obsolete. And as in this anthropomorphism consists the possibility of revelation, so in this is the source of its power; by which the Bible, and the Bible alone of all so-called sacred books in the world, can and must be a universal book. Originating in a secluded race, it is the book of the universal soul, most easily translatable into all languages, and making its conquests as sure and as sweeping in the modern Occident as the ancient Orient. The Professor sends a rapid glance through the Old Testament, and traces in the very text itself a striking line of internal proof of the truthfulness of its entire range of books. Less striking, but still impressive, is the same argument as applied to the New Testament. Upon the whole, both as to the inspiration and the truth of the sacred Word, it is a learned, an eloquent, an impressive book.

The following passage furnishes his view of the nature of inspiration:

"It must, then, be one of the most unfaltering deductions of such a subdued spirit, thus believing in revelation as a fact as well as an idea, that not only its thought but its very language is divine. This one may hold without being driven to that extreme view of verbal inspiration which regards the sacred penmen as mere amanuenses, writing words and painting figures dictated to them by a power and an intelligence acting in a manner wholly extraneous to the laws of their own spirits, except so far as those laws are merely physical or mechanical. We may believe that such divine intelligence employed in this sacred work, not merely the hands of its media, not merely the vocal organs played upon by an outward material afflatus, not merely the mechanical impressions of the senses, or the more inward, though still outwardly reflected images of the fancy and the memory, but also the thoughts, the modes of thinking, modes of feeling, modes of conceiving, and hence, of outward expression-in a word, the intellectual, emotional, and imaginative temperaments, all their own, each peculiar to the respective instruments, yet each directed, controlled, made holy, truthful, pure, as became the trustworthy agents for the time being of so holy a work. The face is human, most distinctly human; yet each lineament, besides its own outward expression, represents also some part of that photographic process that had its origin in the world of light, and came down from the Father of lights,' with whom there is no parallax or shadow of turning.

"In this sense, the language, the very words, the very figures outwardly used, yea, the etymological metaphors contained in the words, be they ever so interior, are all inspired. They are not merely general effects, in which sense all human utterances, and even all physical manifestations may be said to be inspired, but the specially designed products of emotions supernaturally inbreathed, these becoming outward in thoughts, and these, again, having their ultimate outward forms in words and figures are truly designed in the workings of this chain, and

thus as truly inspired, as the thoughts of which these words are the express image, and the inspired emotions in which both thoughts and images had their birth. One theory of verbal inspiration begins with the language, as being that which is first and directly given to the inspired medium; that is, given to him outwardly, by impressions on the organs of sense, or by some action on the sensorium, or in some mode at least, that is outward to the most interior spirit; the other regards the supernatural action as beginning with the most interior spirituality, and ending with language as the last outward result. It is a product of a series, yet, as such product, representative of the entire spiritual action that has terminated in it, and having something corresponding to every step of such spiritual action in the whole course of its procession from the primal generative emotion to the ultimate sound or sign. It is all here, and a devout study of the language, aided by the spirit that gave it, will carry back the soul from the words to the images, from the images to the thoughts, from the thoughts to the spiritual emotion, or to communion with the living word, from whence the whole sacred stream has flowed. With thee is the fountain of life. In thy light do we see light. All the words of the Lord are pure; they are as choice silver tried; yea, seven times purified.'

Throughout the process it is, indeed, the human soul energizing in its psychological order, and according to the law of its freedom, yet, from the very incipiency of the inspiration, purified, elevated, guarded, and made unerring, by the power and presence of a higher spirit. The difference is a wide one, and yet this latter theory of verbal inspiration holds equally with the former that the very words are inspired; the peculiar language employed, (and sometimes it is very peculiar and characteristic of the individual medium,) the very figures, whether justified by the rules of ordinary criticism or not, are all chosen of God; they are choice words,' tried words, designed to be just what they are, and for special reasons in themselves, or their contexts, and not merely as connected with the general system of providential or natural means in the regulation of the universe. Like creation, it is a supernatural beginning, entering into and setting in motion a chain of sequences (natural, if any choose to call them so) to bring out results which no previously created nature alone, whether old or new, would ever have produced. Thus regarded, the varied intellectual and emotional temperaments of Isaiah, of Ezekiel, of Paul, and John, are as directly made use of as the hands with which they write, the mouths with which they speak, or the Greek and Hebrew language they employ as the most outward vehicle of their thoughts and emotions."-Pp. 27-32.

(2.) "The Historical Evidences of the Truth of the Scripture Records stated anew, with special reference to the Discoveries of Modern Times. In eight lectures, delivered in the Oxford University pulpit, in the year 1859, on the Bampton Foundation, by GEORGE RAWLINSON, M. A., Late Fellow and Tutor of Exeter College, editor of the History of Herodotus.' From the London edition, with the notes translated, by Rev. A. N. ARNOLD." 12mo., pp. 454. Boston: Gould & Lincoln; New York: Sheldon & Co.; Cincinnati: George S. Blanchard. 1860.

In the preparation of this volume, as in the editorship of his Herodotus, lately noticed in our pages, Mr. Rawlinson had the full benefit of the profound archæological knowledge of his celebrated brother, Sir Henry Rawlinson. We may, therefore, assume that all the results of the laborious researches in Egypt, Assyria, and Babylon are fully adduced for the illustration of the sacred volume. In connection with the valuable work of Hengstenberg, "Egypt and the Books of Moses," (not forgetting the volume on the same subject by Dr. Francis Hawkes,) we now have, issued from the press of our own country, a body of archæological lore, exhumed within the last half century, which places the true historical character of the Old Testament records beyond the reach of honest question.

Among the first important results of these researches is the new authentication conferred upon the fragments of Manetho and Berosus, and the sinking of the character of Ctesias. Some of the statements of the last author were standing contradictions to parts of Old Testament History. Corroborations of the Old Testament furnished by the first two authors, hitherto held of no great value, have received a new force. By a few simple principles for disengaging the historical from the mythical, their apparent enormous chronology is retrenched to a reasonable harmony with the Pentateuchal numbers; while the brief statements they furnish accordant with Scripture history are now valid, as so many ancient testimonies to the reality of the Scripture events.

The old objection that writing did not exist in the time of Moses is refuted by abundant facts. The tenth chapter of Genesis is pronounced by Sir Henry Rawlinson our best guide in tracing the affinities of primitive races. Linguistic investigations are approximating to an agreement in unity. At the obscurest parts of Hebrew history, in the times of Joshua and Judges, the condition of surrounding nations, as implied by Hebrew record, accords precisely with the view presented in their annals. The relative condition of Tyre to Israel, the degree of Tyrian power, and the name of Hiram as Tyrian and royal, are well authenticated. Then come the monuments, with the synchronical names of Shishak, Terah the Ethiopian, Jehu, Menahem, Hezekiah, Menasseh, Sennacherib, So, Necho, Tiglath-Pilezer, etc., tracing the descending line of Hebrew history with attestations, none the less conclusive for being incidental and laboriously detected, and indicating, as chance specimens, how complete would be the corroboration could the monument speak as articulately as the sacred page. The accuracy of the geographical allusions, a strong voucher as it is for historical truth, is receiving a large increase of illustration. The uncertainties of the position of some of the most ancient cities of the earliest chapters of Genesis are forever removed. Native inscriptions fix not only the historical reality, but the true locality of Ur of the Chaldees, Calah, and Erech; and with much probability of Accad, Ellasar, and Calneh. "If we were to be guided by the mere intersection of linguistic paths," says Sir H. Rawlinson, "and independently of all reference to the Scriptural record, we should still be led to fix on the plains of Shinar as the focus from which the various lines had radiated."

The work is not only an able and a fresh contribution to the permanent evidences of the authenticity of the Old Testament books, and the truth of their history, but a timely offset against recent attacks upon that part of the inspired canon. To wound the New Testament through the Old was remarked by Paley to be the standing method of infidelity. The ancient method has been reproduced, under a Christian guise, by Rev. Baden Powell and others, at the present day, in England. There is something strikingly synchronical if not providential in these resurrections, from the grave of the buried past, of new evidence for Scripture truth, against the searching skepticism of an ultracritical age.

The matter of the volume, we are obliged to say, though expressed in graceful style and redolent of refined scholarship, is very crudely shaped. The lectures are produced in a free flowing spoken style; but at every moment

you encounter a little numeral which sends you to another part of the volume for the note containing the dry fact that supports the lecturer's statement. You have as much use for thumb and fingers in fumbling your pages as a tyro working a Hebrew Chrestomathy. It would have improved both the compact structure of the argument and the manual convenience of the volume, could the learned author have followed the example of Faber in his Hora Mosaicæ, by reducing the matter to a symmetrical shape.

(3.) "Life of Jesus. A Manual for Academic Study. By Dr. CARL HASE, Professor of Theology at Jena. Translated from the German of the third and fourth improved editions, by JAMES FREEMAN CLARKE." 12mo., pp. 267. Boston: Walker, Wise, & Co. 1860.

Hase is favorably known in America by his Church History, translated by Wing and Blumenbach, which, with a rationalistic tinge, is a fine specimen of spirited conciseness, compressing the narration to the most compact form without destroying the life. The present work will possess some interest to students who wish to examine a work of the class proudly claiming to be the final result of a demonstrative criticism; a criticism which has exploded all that precedes in its line, and leaves no choice to the reader but to adopt its conclusions or undergo a consignment to the limbo of the partisans of an obsolete past. This elegant braggartism is expressed by Hase, not, indeed, with the piquancy of similar bravado (unfulfilled!) in the pages of a Voltaire; but with an unusual vivacity for a German, no way bedimmed by the graceful pen of Freeman Clarke. All this simply means that the position from which the author surveys the Gospels is essentially pantheistic; that miracles were, indeed, supposably performed by Jesus; but with a power somehow, nobody knows how, coming out of mundane nature and resultant from impersonal laws; yet that Christ and Christianity come into existence with a plan and a predestined influence to be exerted upon the world; and yet, again, their coming into existence has been so poorly contrived that their first historical facts are but feebly authenticated, and are so blended with myth and legend that the most scientific criticism, constantly in action upon the earliest historic documents, can but imperfectly succeed in isolating the pure truth from the surrounding dross. To our scanty research, obsolete prejudice, and pietistic bigotry, the little volume is big with contradiction, and bigger with self-complacency. To our measurement the remnant left of the New Testament, of Christ and Christianity, after all its eliminations, is of very trifling value. The polemic between Hase and Straus is a mimic fight between a minimum of faith and a nihil. After surrendering to Straus all that Hase yields, we should not hesitate, ex abundantia, to fling in the residue.

(4.) "Ishmael; or, A Natural History of Islamism, and its Relation to Christianity. By the Rev. Dr. J. MUEHLEISEN ARNOLD, formerly Missionary in Asia and Africa, and late Chaplain of St. Mary's Hospital, London. The entire proceeds of this book will be given toward founding a Society for Propagating the Gospel among the Mohammedans." 12mo., pp. 524. London: Rivingtons, Waterloo Place. 1859.

There is a mixture of erudition, dogma, and caprice in this work which give it piquancy, but very materially affects the confidence of the cautious inquirer