earthly treasure, that they have found a better portion, and now have their hearts and their treasure in heaven; and the church will stand up before the world with a consistency and elevation of piety which will prove that gainsaying springs only from opposition to goodness-with a triumphant power which will compel the exclamation, "God is in the midst of her; she shall not be moved" -with a manifest and practical renunciation of the world, like that which in the apostles' days compelled both Jews and Gentiles to confess the reality and feel the power of religion, and which, reappearing in the church, will go far towards restoring the like rapidity and glory to her conquests."-1b., pp. 71, 72.

As the power of religion shall be manifested in the conduct of its avowed friends, those living epistles known and read of all men, we may expect large and rapid accessions to their numbers. Coming into the church under the influences of a more harmonious and complete development of Christianity, we may expect the converts of another generation to exhibit a symmetry of character and a power of achievement more in keeping with the design of the Gospel and the fields of usefulness that we are invited to occupy.

In such a work as we have proposed we should expect a discussion of the practical bearings of the principles of Christian beneficence on the general prosperity of a nation. The salutary influence of Protestantism in its general operation on the health, industry, and political interests of a country, can hardly be called in question. The statistics furnished by every census of England, Scotland, and the states of this Union, are crowded with arguments in favor of the general inculcation of the doctrines of the Bible. We believe the argument may be carried much farther. We believe a diligent comparison and analysis of the facts furnished by the history of the Hebrew commonwealth and of Christian states since, would supply the data of some important inferences respecting God's dealings with nations, that ought not to be overlooked-inferences to which politicians and statesmen may well give heed, and which might dispose worldly and irreligious men to regard the institutions of Christianity in a more favorable light. In this age when the systems of paganism are evidently losing their hold upon the nations, when Oriental researches and scientific investigations are constantly bringing new facts within our knowledge which corroborate the truths of the Bible; when oppressed nations are groping and struggling unsuccessfully for liberty and discerning minds are enquiring into the causes of our freedom; when multitudes are entertaining the half-formed conviction that Christianity is identified with national as well as personal prosperity, we ought to take advantage of the results of those great experiments, which God has permitted the nations to make, to elucidate the application of the truth of His word to the social and political relations of men. In this day of "world's conventions" and "Christian alliances," we should like VOL. IX.

4

to see a more distinct recognition of the operation of the truths of the Bible in promoting the happiness and wealth of nations. It seems to us an interesting fact that the successful competitors for the premium to which we have alluded, are all ministers resident in the same state—a state preeminent for the number of its charitable institutions and the magnificence of their endowments a state distinguished for the liberality with which the institutions of education and religion are sustained-a state that has hitherto been foremost in the amount of her charities for the carrying on of missions and other efforts of evangelism. We have no doubt that these things have had their influence in directing the minds of these authors to the subject which they have treated with such good judgment and success. These publications could not have been written amidst the superstitions sanctioned by Catholicism. They are the products of a Christianity which has been illustrated by the practical workings of benevolence an instance of that reproductive power by which the virtues of the gospel constantly improve upon each other-each stage in the advancement preparing the way for a purer and more complete development of the precepts which Christ taught us.

A volume written on the plan which we propose, might trace the effects of generous appropriations to the cause of learning and piety, as they are seen in the character of the population, and in the returns of their industry. We should anticipate that such an enquiry would bring to light new duties for the church to perform, as well as reforms to be executed by the state. We are not of the number who hope to accomplish any great moral good without self-denial; still we have long thought that the Gospel contains the germs of all salutary and permanent reforms; that more or less directly every successful endeavor to cure or remove the miseries of sin might be traced to that source; that the sacrifices required by religion are not the appropriate fruit of her benignant nature, but the sufferings incidental to the works she must perform. We do not suppose that any man will ever embrace Christ in consequence of the most lucid demonstration of this identity between the principles of Christianity and his own present as well as future interest. But such a demonstration might disabuse many minds of prejudice and groundless objections, while a conviction of this truth would make the followers of Christ more hopeful and hearty in their endeavors to enter every new field of Christian effort, and to improve every opportunity of fulfilling the Savior's commandments. Why should the church always act in her encounters with the enemies of the Gospel, as if the God of providence was not the God of the Bible, or as if fidelity to the one forbade our profiting or taking courage in the aids that are furnished by the other? The lessons of the Old Testament history give us the key by which to interpret the developments of all subse

quent history. And in the conflicts of the present life we need the instruction which would attend a similar recognition of the hand of God in the events of later times. In how many instances might the spiritual desolations over which the servants of Christ have mourned, be traced to the prevalence of a covetousness that has robbed Jehovah in tithes and offerings. We have

no desire to countenance any hasty inferences on a subject so serious. But an induction founded on a wide scale of careful observations, would afford confirmation of many declarations of Scripture more worthy of confidence than many of the things accredited as facts of science.

We rejoice in the indications that pastors and churches are recognizing more clearly the intimate connection between the religious use of property and the spiritual prosperity of its possessors. We thank God that, here and there, in cities and towns, are found individuals who, like Normand Smith, are endeavoring to manage their business in conformity with the rules of the New Testament. We hail this knowledge as the promise of a purer and more aggressive Christianity. To those who have not given much attention to this subject, we urgently recommend these volumes. If any one is doubtful as to the correctness of our positions, especially if any minister is hesitating about pressing the claims of benevolence on the hearts of his people, we ask him to read the third chapter of Mr. Lawrence's essay, from which we make the subjoined extracts.

"Too much may have been presumed on the knowledge of Christians respecting the use which God requires them to make of their property, and consequently, in the prosecution of their business, they have, through ignorance, been exposed to the growth of a covetous spirit, with the increase of their possessions. From motives of delicacy, religious teachers who receive their support from the voluntary subscriptions of their people, may have shrunk from the same degree of explicitness upon this subject which they have felt to be necessary in respect to other Christian duties. And the difficulty which some pastors have experienced in securing the full amount of their support, or the consciousness that when received it was inadequate for this purpose, has increased the embarrassment.

And many hearers, who have been ready to applaud the clearest and fullest exposition of dogmatic truth, have sometimes evinced a remarkable sensitiveness to any direct application of the duty of beneficence. They are sound on all points of accredited orthodoxy, and lend their approval to the rebukes of all heresy, except that of believing that their money is their own, and that they may expend it as they please, without let or hindrance. That such has been the feeling of not a few hearers, and such the condition of some pastors, is quite certain; and as a natural consequence, many churches that have been thoroughly taught in respect to other Christian doctrines and duties, have failed to receive due instruction upon the subject of Christian beneficence."Systematic Beneficence, pp. 116, 117.

"The specific for a pastor to starve himself away from his people, is to decline instructing them in the duty of beneficence, and to withhold from them a knowledge of the wants of a perishing world. By such a course, he injures both them and himself, and dishonors his Master. His people are entitled to

instruction. It is his duty to give it to them. This should enter as an important element into his plan of ministerial labor among them. If they will be covetous, let them know that no "covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God." If they refuse to deny themselves, they should understand that self-denial is the condition of discipleship, and that they have turned away from the cross, sorrowful,' it may be-yet they HAVE turned away."-lb., p. 118.

6

ART. III.-DANA'S WRITINGS,

Poems and Prose Writings.. By RICHARD HENRY DANA. In two volumes. New York: Baker and Scribner. 1850.

We do not propose to write a review of Mr. Dana's works. It were not a hard task to form a theory of poetry or of prose composition, and then quote passages from the author to confirm and illustrate it. We might institute a comparison between his poetry and that of some of his great English contemporaries. But such comparisons and contrasts, though readily made, are unsatisfying. It is easy to put Milton and Wordsworth together, and show how immeasurably superior the Puritan poet is. No poet in the language equals Spenser in certain respects, yet his excellencies are such that they can not serve as a measure by which to try and condemn Mr. Wordsworth, as some seem disposed to do. How unlike, in many points of view, is the poetry of Mr. Bryant from that of Mr. Dana, and how unjust and cramping it would be to both to compare them or contrast them. By forming a theory of poetry, or making a classification of poets, we often do injustice to them, and rob ourselves of the great pleasure to be derived from their works. Every great poet is an individual. He has characteristic peculiarities. His productions make a distinct impression upon us. While reading them, we wish to enjoy the soothing or the animating influences which come from them. We do not wish to have our minds disturbed or fretted, or made uncharitable by unfavorable comparisons between him and others. God has given to each poet his several ability, and each is to be studied, if we would be benefited, from his own point of view, from the peculiar structure and outgoings of his own soul, and not from any of our hard and cold theories. We can enjoy Rubens without undervaluing Raphael. We may feast upon the colors of Titian, without disputing the sovereignty of Michael Angelo. It is wickedness as well as folly to disparage this or that acknowledged poet or painter, because they do not possess certain excellencies, which they made no attempt to reach, or which circumstances put wholly out of their province.

Our object in the following paper is to indicate briefly some of the impressions which a repeated perusal of Mr. Dana's works has made upon us. Our observations will be about equally applicable to the prose and the poetry. Both have qualities which will well repay close study. They are peculiarly fitted for the thoughtful reader. If the youthful scholar could be drawn to them, as he is forming his style of thinking and writing, he would experience a quickening influence and be preserved from many mistakes. The entire spirit and form of Mr. Dana's conceptions and style are such that there would be little danger of anything like a servile imitation. On the contrary, they would strengthen and bring out the peculiar powers of the reader, and enable him to shun the rocks of factitious sentiment and of an unnatural style.

Our first remark is, that Mr. Dana's language is made up in a great degree of Saxon. It is free, more than that of most authors, from Latinisms, Gallicisms, from modern conventionalisms, and all pert and dainty expressions. He eschews, as by instinct, such words as "emanate," "develop," "position," "responsibility," "elevated," "exposition," etc., unless in cases where they may be absolutely needed to give the sense. It is hardly necessary to say that his pages are never disfigured by "stand-points," "handbooks," "being done," "transpired" in the sense of happen, "governmental," and that large class of words, which, if found in the dictionaries, are not wanted to express any idea, and whose occurrence gives pain to a delicate ear. By making use of this pithy, sturdy old Saxon, Mr. Dana is able to address a larger number of readers. Those who are familiar only with the English language, can feel the full force of his style, can relish what they could not if it were mixed up with elements that are only half naturalized. By this means he can, also, give us more thoughts. More ideas will be crowded into a page, than if the common proportion of words were transplanted from the Latin or French soil. We have thoughts, ideas, beautiful images, instead of two or three dim conceptions on a page, wrapped up in a wordy dress. There is, besides, in the style, a force, a homely, sinewy strength, which are so natural to the Anglo-Saxon, and which he can not possibly have, who goes away from home for a stock of words. To our minds, there is a kind, gentle, homefeeling about these old monosyllables which leads us back to the hearth-stones of our rude ancestors in Kent and Suffolk. How barren of these dear remembrances and associations is such a stilted genius as Dr. Johnson, or his "painful" imitators in our days! The writer who wishes to make the deepest and most abiding impression on our hearts, must clothe his thoughts in the language of Alfred. At the same time, we would not imply that a writer may not, on fitting occasions, and in a becoming