in this feature of life, intrinsic and wonderful evidence of a wise and overruling Order. Men often complain that life is dull, tame, and drudging. But how unwisely were it arranged, if it were all one gala-day of enjoyment or transport! And when men make their own schools of too much excitement, their parties, controversies, associations, and enterprises, how soon do the heavy realities of lifefasten upon the chariot-wheels-of success when they are ready to take fire, and hold them back to a moderated movement!"

*

"It is our inordinate self-seeking, self-considering, that is ever a stumbling-block in our way. It is this which spreads questions, snares, difficulties, around us. It is this that darkens the very ways of Providence to us, and makes the world a less happy world to us than it might be. There is one thought that could take us out from all these difficulties, but we cannot think it. There is one clue from the labyrinth; there is one solution of this struggling philosophy of life within us; it is found in that Gospel, that life of Jesus, with which we have, alas! but little deep heart-acquaintance. Every one must know that if he could be elevated to that self-forgetting simplicity and disinterestedness, he would be relieved from more than half of the inmost trials of his bosom. What, then, can be done for us, but that we be directed, and that, too, in a concern as solemn as our deepest wisdom and welfare, to the Gospel of Christ? 'In Him was life; and the life was the light of men.'"

Next follow fifteen discourses in defence of Unitarianism. In these is probably comprised the ablest and fullest argument in defence of that faith. In this volume is also included "The Old World and the New," at which we have already glanced. We would direct attention to the remarks scattered through Dr. Dewey's works on Amusements and Recreations, both national and individual. He approves of their extensive use, as calculated to refine and develop-nay, he deems them essential as meeting a want of our nature, which cannot be left unsatisfied without detriment to character. We commend these views to all. The subject of Amusements is of interest, and here it will be found to be candidly and philosophically discussed. The volume closes with "Miscellaneous Discourses and Essays," among which appear his dedication

sermon of the Church of the Messiah, and a discourse on "the Character and Writings of Dr. Channing," which we consider his masterpieces. The former sets forth the true object and aim of the pulpit as one rarely sees them set forth.

The eulogy of Channing is remarkable, not only as a beautiful tribute of affection, but also as a discriminating analysis of character. To him who was blessed with the friendship of the original, how lifelike seems the picture! The touches have the delicacy of a master's skill, so exquisitely finished that they thrill the soul like strains of delicious music.

And, lastly, we come to a treatise on American Morals and Manners, in which are discussed with candor and ability the subjects of Repudiation, Slavery, the effects of Democratic Institutions, &c. The treatise appears to have been written with special reference to the enlightenment of Europeans. The views commend themselves to the good sense of all. Our national character would be elevated by such a reading. We should not only be more proud of our birthright, the boon of liberty, and more patriotic, but also more jealous of our country's honor, and more devoted to her advancement.

Dr. Dewey is an orator, though belonging rather to the ancient than the modern school. A popular orator of the present day must be more impetuous, fiery, noisy, flashing, nervous, than Dr. Dewey is. We have such in the pulpit, at the bar, in the hall, on the stump, but they are often declaimers rather than orators. The orator must possess dignity, yet without pomposity; ease, without slovenliness; richness of style, without inflation; simplicity, without abruptness; power, without commotion; earnestness, without haste; he must be impassioned, but not passionate; roused, but not vehement; on-going, but not impetuous. Such an orator is Dr. Dewey. His periods are perfectly complete and rounded, yet filled by the thought; the variety is great, yet a symmetry prevails; and in general we find that harmony between the thoughts and their form, which should always obtain. Some excel in style, but lack thought; others are rich in thought, but fail in style; some use words to please the ear merely; others discard all grace and melody. Dr. Dewey

combines the two. It is doubtful whether the name of Saxon or Roman would apply to his style. Artistic and scholarly it certainly is. His imagination is rich, but not superfluous; ready, but not obtrusive. It takes not the lead of truth, but waits on her as a handmaid. It flies, but not to weariness; soars, but does not strain its flight. Granting that the object of oratory is to arouse and move, we believe that the form and mode of appeal are essential elements and grounds of criticism. The effect should be produced through the avenues, not of the passions or lower sensibilities, or any emotions based on self-interest, but through reason and conscience; through those high and noble sensibilities which belong to us as spiritual and not animal beings. Such, we think, is the peculiar feature of ancient oratory. We find no descent to the low and sensual. Those ancient princes among the nobility of intellect expected to meet their hearers on their own high ground, and in their own pure atmosphere. Such a position we believe it is which Dr. Dewey holds.

Every church has its own peculiar atmosphere. We mean, of course, its mental or spiritual atmosphere, which is often perceptible even to the stranger. This is to be attributed in part, no doubt, to the combination of effects upon the senses, from various causes, such as the architecture, the music, the appearance of the worshippers, their dress, and deportment; but above all, from the Preacher, in the expression of his face, in his whole manner and bearing, and especially in his voice. He it is who most of all decides the character of this general impression, and his presence seems at times to pervade the place, and to affect one's very thoughts and emotions.

In some churches, the chief elements are confusion, noise, disorder; in others, seriousness and repose, harmonizing with the spirit of true worship. In some the spirit of form rules, and one feels chilled and petrified; in some, ignorance, rant, and superstition prevail; in some, sectarianism and bigotry; in some, pride, fashion, and worldliness; while in others, the happy opposites of these appear.

When Dr. Dewey appears in the pulpit, one feels that an earnest, devout, thoughtful man is to speak. There is no restlessness, no unnecessary shifting and arranging, no sudden angular move

ments, no commotion, no hurry. But in prayer one receives the full impression of these traits. There is no profane rushing to the act, no cant, no prayer to the audience, no shouting as if God were indeed "a God afar off;" but one feels that the Deity is approached by a finite creature, and not by an equal, whom humility and sincerity best become. There is that union of adoration, fear, trust, petition, confession, and those marks of earnest, collected thought, which are the necessary elements of true prayer. As agreeing with, and in part conducing to this effect, we may speak here of his voice, the superiority of which is most evident in this sublime act. It is then a deep orotund, some degree of which so naturally and almost necessarily accompanies the expression of the solemn and religious. One rarely hears a voice so low and deep-toned, and so in harmony with the worshipping, imploring heart. The spirit of adoration, and of earnest, dignified, intelligent worship, pervades his ministrations.

The philosophical cast of Dr. Dewey's mind is seen even in his lightest writings and ordinary conversation. He may be humorous and jovial, yet the undercurrent of philosophical thought plainly influences and guides. He often expresses the choicest thoughts in the garb of the merest pleasantry. As we see the truthfulness of the man in his sermons, so do we see in them his philosophy. It is seen in the control exercised by reason; in a freedom from wild fancy, contradictions, one-sidedness, exaggeration; in a comprehensiveness of view, and a looking beyond the fences of party, and sect, and age, and condition, which reason so imperatively demands. The philosopher is seen also in a warm, ever-present sympathy with man, and an intimate knowledge of him in his inner life. The active, true humanity in him finds it in others. It is the great end of philosophy to unfold humanity to itself, to redeem it from its ignorance and debasement, to bring it forth from the darkness and delusive shadows of its cave to the air and light, to arouse it from its deep and fatal sleep to a glorious and saving consciousness. Some may say that this is the end of religion, but we cannot separate these. Religion is the highest form, the consummation of philosophy.

FREDERICK D. HUNTINGTON.

"And ye are Christ's and Christ is God's."

Ir is a matter of regret that circumstances have prevented the preparation of a criticism and biography of Professor Huntington, which, in its fulness, should meet the reasonable demands of the reader; but we trust that the following description, though imperfect, will mitigate disappointment, or at least be accepted as the evidence of an unfulfilled desire.

F. D. Huntington was born in Hadley, Massachusetts, May 28, 1819, and is the son of a distinguished clergyman residing in that place. Hon. Charles P. Huntington, of Northampton, one of the ablest lawyers of Massachusetts, remarkable for culture, manliness, and effective eloquence, is his brother.

Mr. Huntington entered Amherst College in 1835, and was graduated in 1839, with the first honors of the class. His valedictory made a marked impression by its vigorous thought, and brilliant rhetoric. His class is regarded as including more young men, remarkable for talent or genius, than almost any previous one. Professor Huntington; Dr. R. S. Storrs, Jr., of Brooklyn; and Rev. N. A. Hewit, of the Catholic Church, have already become distinguished. Several of rich promise have died; among whom we might mention J. H. Bancroft, of Boston, who had a singularly poetical and fruitful mind; and G. Sumner, of Detroit, who possessed the highest order of legal ability. Rev. N. A. Hewit, the son of Rev. Dr. Hewit of Bridgeport, Connecticut, is now one of the most prominent preachers in the Roman Catholic Church. He belongs to the German monastic order of Redemptorists, who spend six months