uuTe^iimoiniCE.
OLIVER CROMWELL. I.
Along the banks of the Ouse, near
Huntingdon, England, away back in
1600, there lay a wide extent of fertile
pasture lands, bathed by the melancholy
waters of that river, and broken here
and there by little wood-covered heights.
Towards the south, as you approach
from Cambridge, stood an aged oak.
Over those meadows, at that distant
day, you might have seen a bright, ac
tive little boy running and sporting. His
parents lived in a house at the northern
extremity of Huntingdon. Their names
were Robert and Elizabeth Cromwell.
The little boy’s name was Oliver. He
Vised to take that little ramble for amuse
ment and recreation. One day, when
he was about four years old, he heard
the shouts of a great hunting party echo
ing along the banks of tho river. It
w-as a party of King James, who was
coming from the north to take possession
of the English crown. He engaged in
hunting all sloug the route. On his
way he had made arrangements to lodge
at a place called Hincbinbroob, in the
stately mansion of young Oliver’s uncle,
where he was entertained in the most
sumptuous manner. The young Oliver
saw the King, and it was a great treat
to him. Amid such scenes as these the
boy grew up to manhood. His family
was characterized by a good measure of
austerity. The subjects that were then
engrossing attention all over the coun
try, were the intrigues of the Jesuits—
the tendency of what was called the
Anglican Party, which was ere long to
muster under the banner of Archbishop
Land—the rights and power of the Word
of God. These were the great topics
about which Oliver’s parents and the
community thought, conversed, and read.
Under influences like these was the boy
hood of Oliver formed.
At the age of seventeen, he quitted 1
the banks of the Ouse and the home of 1
his boyhood, and went to the University ]
oft Cambridge. About a year afterwards
his father died, and Oliver returned '
home and took his father’s place. A ■
few months after, he proceeded to Lon
don, to gain some knowledge of law. Not
much above twenty h 6 is married. Then
he settled himself in the old mansion.
The next ten years of his life were
passed in comparative seclusion. Other
matters of graver import than mere ag
ricultural pursuits began to occupy bis
- attention about this period. He began
to realize bis • relationship to God as an
intelligent and accountable being. Under
a deep sense of his sin and unworthi
ness, he wandered, pale and dejected,
along tho gloomy banks of the Ouse,
agitated and heart-wrung, and uttering
• groans and cries, expressive of the deep
agony felt within. His health and even
his strong frame were shaken. He often
supposed himseff to be dying. He looked
for consolation to his Bible and the won
derful grace revealed through Christ,
and he found it. Says Carlyle: “It is
very interesting, very natural, this con
version, as they well name it; this awa
kening of a great, true soul, from the
worldly slough, to see into the awful
truth of things—to see that time and its
shows all rested on eternity, and this
poor earth of ours was the threshold
either of Heaven or Hell Henceforth,”
continues Carlyle, “ Cromwell was a
Christian; not on Sundays only, but on
all days, in all places, and in all cases.”
HaviDg received the true, Divine
light, he immediately began to let his
light shine before men. After his con
version, he remembered what Zaccheus
said to Jesus as ho went into his house,
“ Behold, Lord, if I have taken any thing
from any man by false accusation, I re
store him fourfold.” Cromwell had
taken nothing in that way, but he had
won some money, formerly, iu gambling.
This, although the amount was rather
large for that time, he returned. His
religion was not one of words, as is too
common at the present time, but of
works. As soon as his conscience spoke,
he acted on its suggestions, however
great the sacrifice he was compelled to
make.
Cromwell now spent much of his time
in studying the Word of God. He was
intimate with, the Puritan preachers.
He made his house their home. He
prayed, exhorted, and expounded the
Bible to the people. He was thoroughly
in earnest in pushing forward the cause
that was dear to his heart.
It appears that Cromwell had deter
mined to come to this country, and had
gone so far as to take his passage on
hoard a vessel that was to sail for Hew
England, when a proclamation from
Archbishop Land ■ prevented his sailing.
Had that vessel left with Cromwell in
it, the history of England and the world
would have been changed.
In the Parliament of 1628, Cromwell
took his seat as member for Huntingdon.
After he was there a short time, the
House gf Commons resolved itself into
a grand Committee of Religion. He
was now about thirty yeajs of age, and
on this occasion he arose to speak for
the first time. All eyes, says a spedta
tor, were immediately turned upon him.
He wore a plain suit, which seemed to
have been made by a bad country tailor.
His liDen.was not of the purest white;
his ruffles were old-fashioned, his hat
was without a band, his sword stuck
close to his side, his countenance was
swollen and reddish, his voice was sharp
and untunable; but his delivery was
warm and animated. His frame, some
what above middle height, was strong
and well-proportioned.* He had a manly
air, a bright and sparkling eye, and a
THE AMERICAN PRESBYTERIAN, THURSDAY, JANUARY io, 1866
stern loot. Cromwell was heard, and
he made an impression.
On the tenth of March, King Charles
dissolved the Parliament, complaining
of the behaviour of the Lower House.
This was the last Parliament in Eng
land for more than eleven years
Charles, now fully resolved to govern
alone, commenced his arbitrary career
by imprisoning some of the most daring
leaders of the last Parliament. The
courts were overawed, magistrates re
moved,. and tyranny, unblushing and
open, every where practiced. Non-con
formists were turned out of their livings
and forbidden to pi»ach. Persecution
comm.enced. Men were put in the stocks
for circulating pamphlets that denounced
the injustice of the times, and their ears
were cropped off in the presence of the
ln the meantime, the attempt
to force the English Liturgy down the
throats of the sturdy Scotch Calvinists
had raised a whirlwind in Scotland, and
the self-conceited Laud found that he
had run his hand into a hornet's nest.
Edinburgh was in a blaze* and the ex
cited crowds from every part came
thronging through the streets. High
landers and Lowlanders, noble and com
moner, struck hands together, and old
Scotland stood up in her might with her
“ Solemn Covenant ” in her hand, and
swore to defend it to the last. The fiery
cross went flashing along the glens,
through the valleys, and over the moun
tains, and in Bix weeks Scotland was
ready to do battle for her rights.
Upon the refusal of the English army
to fight against the Scotts, the King
was compelled submit to a new Par
liament, which met in 1640, to the un
speakable joy of the people. Cromwell
was returned for Cambridge. This Par
liament was dissolved in three weeks.
In a few months Parliament again met.
This was the famous Long Parliament.
This Parliament met with the stern pur
pose of taking the management of affairs
into its own hands. The King saw at
a glance that he had got to retreat or
to close in a mortal struggle with his
Parliament. One of its first acts waß to
declare every member of their body, who
had taken part in any monopoly, unfit
to sit with them, and four members
were immediately expelled. This deci-,
sion fell like a thunder-bolt on the King
and his party, and revived the hopes of
the people. They felt that Parliament
was on their side, and took confidence
in resisting oppression. Strafford was
impeached and sent to the Tower, and
the next blow fell on the heartless Arch
bishop Laud.
In August of the same year, Charles
resolved to visit Scotland and endeavor
to gain over his people. Soon' the Par
liament adjourned. In the fall it as
sembled again. A remonstrance was
now drawn up, setting forth the griev
ances of the Kingdom and defining all
the privileges that freedom demanded.
Amid a storm of excitement, it passed.
Cromwell backed it with his stern and de
cided action. In the meantime popular
outbreaks commenced in London. The
houses of bishops were in danger of being
mobbed, and the King found himself on a
wilder sea than he had ever dreamed of.
The next year, 1642, five members of
the House were accused of high treason
for the prominent part they had taken
in the affairs of the Kingdom. The
King sent his sergeant-at-arms to' take
them into custody. The House refused
to give them up. The next day the
KiDg came with an armed force to ar
rest them. Oh hearing this, swords be
gan to flash in the Hall of Parliament,
and brows were knit in stern defiance.
As the King marched through the door
all was excitement. The next day, the
citizens rushed to arms, and as the King
passed through the crowd it was-silent
and cold, and a pamphlet was thrown
into his carriage, headed, “To your
tents, 0 Israel!" This was the begin
ning of the Revolution, the commence
ment of the struggle between the Par
liament and the King. The ruin of the
throne was in this moment, and yet it
was inevitable. The maintenance of the
liberty and religion of England could
not be procured except at this cost.
THE THREE RELIGIONS Of CHINA
AGAIN.
Fun Chau, Nov. 1, 1865.
If your readers nave forgotten the let
ter of September 20, the above caption
may serve to recall it to their minds,
Confacianism, Tauism and Budhism,
were the text of that letter. It was, if I
recollect, a lengthy communication, and
perhaps, I cannot justly claim to be heard
again on the same subject. I therefore
crave it as a favor, hoping to present
some thoughts which may aid in form
ing a correet estimate of the Chinese re
ligious systems.
• The wonderfully comprehensive reach
of these systems must be carefully noted.
They profess to make provision for every
personal, social and spiritual want.
Tauism in its rise, deals in the metar
physical, and attempts to indicate the
origin of things. But its teachers, soon
perceiving its practical defects, boldly
foist into it their own lively and grotesque
notions, and supplement reason with
romance, rites, tricks, and the multiform
machinery of supernatural operations,
adapted to meet human tastes and ex
cite the wonder of the populace. Con
fucianism brushes up the dusty maxims
of the ancient sages and kings, defines
and embellishes the whole doctrine of
government and social relations, and
ends ic presenting to the intellect of
China a new object of religious venera
tion in the person of the great sage.
Budhism aims to meet more fully the
popular craving and superstition by a
showy parade of vegetarian gods ; by an
impressive ritual, and by an appeal to
hopes and fears, on the ground of that
master-piece of Satan, the doctrine of
metempsychosis. So no Chinese is ever
at a loss in religion. Confucianism lifts
him from the meshes of Tauist meta
physics, and sets his feet in the beaten
track of social duty, while Budhism feeds
his hopes, his fears, his joys, and above
all, bis worldly ambition.
The idea and practice of a community
of gods and religions find free scope in
China. No Chinese has any scruples
on this point. Faith and works are
alike latitudinariaD. Our modern Uni
tarians and Universalists may here learn
a lesson of religions liberalism, which
will put their magnanimous ideas to the
blush “ All »gods will do'to worship.
All creeds are much the same. The li
(main principle) of them is one. We
worship Budh. You worship Jesus.
All right. Jesus is Budh’s younger
brother.” If a Tauist priest is not to
be had, no matter, call in a Budhist.
But be sure to get the man, whatever
the color of his robe, or bis religious
stripe, who will make the most- show, or
do the most bell-riDging and cbantiDg
for the least amount of cash. And in
this - respect the Confucianist is on the
same low, common level. He must have
the services of Tauist or Budhist to do
his praying, to exorcise spirits, to quiet
the souls of his dead and get them out
of limbo, to procure him rain from
heaven, and to help him catch thieves.
Indeed, not only the people, learned and
unlearned, but officials also, are far from
being sectarians in the strict sense of
the term. They are, when a selfish end
is to be gained, indiff4rentists of the
most liberal stamp. Whatever the
opposition of theories or principles in the
different religious systems, there is no
disposition, save in a vefy few instan
ces, to take up the weapofas of disputa
tion in defence of either, j And in fact,
disputes arise mostly among Confucian
ists, in reference to their otvn doctrines.
Thus we have the sad spectacle of a
great nation drifting onward like a
leaden, lifeless stream to the ocean of
eternity 1 The truth which saves is not
,to be found amid all their vast accumu
lations of literature, and they have not
yet been stirred up to seek for it as for
“ hid treasures.”
A word by way of a comparative
estimate of these native religions. Tau
ism is apparently in its dotage. It is a
nonentity as' compared with the other
creeds. As to the other two, we observe
a striking contrast. Confucian teach
ings and ethics are comparatively pore
and ennobling, while the Budhist system
deals in fancies and silly mummeries.
The speculations of the Confucian phil
osophy are calm and sensible, appealing
toSihe intellect. In a manner quite
praiseworthy, it teaches morals, and
appeals to ancient examples of wisdom
and virtue. Budhism is inconsistent,
often mystical, and abounds in nonsense,
yet appeals most powerfully to the
imaginative and enthusiastic in human
minds. It is, indeed, groveling, yet
aims at a supreme mastery of the pas
sions. Some of its rulesj seem copied
from the ten commandqients, but its
practical appeal is to sensual and selfish
interest. •In its code of monastic laws
it subverts the cherished! ideas of filial
piety, and saps the very foundations of
society, yet like the Tempter himself, it
grasps the weak and defenceless part of
human nature. While Confucius shuns
the future, and discourages curious in
vestigation about the gods, Budhism
fills up the gap, and appeals to hope and
fear, and talks openly about its 33
heavens and 18 hells, more or less.
Both creeds are supremely selfish, but
in different directions, and hence both
are influential. Confucius furnishes a
little aliment for the rational belief of
the nation ; but Budhism, availing of
the depraved tastes of men, entangles
alike the vulgar herd, and the polished
aristocracy of the empire. Dr. Mofrison
remarked, “ Budhism in China is decried
by the learned, laughed at by the profli
gate, yet followed by all.” It has, in
deed, a tremendous power. It is the
practical, every-day ritual in obsequies
and other rites. And it is from this inti
mate and universal contact with the
masses that it acquires and maintains
its influence over them.
It is very manifest that to the mis
‘sionary, this subject of heathen religions
is one of commanding importance. And
should it not be of like moment to the
church? Behold this mighty people!
Contemplate with a quickened interest
these potent influences, subtile and gross,
which, keep them in bondage! The
Church, through her agents, has a great
contest to wage here. Budh and Con
fucius, soperstition and proud wisdom,
will never yield without a desperate
struggle. Both fight behind intrench
ments. The one skulks behind a ram
part of superstition ; the other is forti
fied by an insufferable pride, which
despises the meek and lowly Saviour.
There is one blessed consolation: —
Looking simply n.t the numerical strength
of the foe, his* many gods, shows, pas
sions and superstitions, we- might say
despairingly, “it is legion: How can
we prevail ?” But when we think of
God as almighty, and resolved to make
bis own truth omnipotent, we may well
press on, even joyfully, in our appointed
work. It is a sweet thought that the
two simple truths; “there is but One
God,” and “ one Mediator between God
and men,” vivified by the Spirit, are
sufficient .to undermine the whole vast
structure of Chinese idolatry. 00
signo vincimus. U. ■ •
HAVE WE A BIBLE RUBRIC? V.
THE SCKII’TI RE 9IODEI.
My Dear Young Friend :—The other
Scriptural ordinances which hare suc
cessively clustered around the funda
mental act of worship-offering, are prayer,
prophecy, feastiDg, fasting, praise, music,
and dancing; in none of which does any
modern church feel bound by Scripture
precepts or examples to imitate a Scrip
ture model. There is no recorded com
mand, or external revelation of the mode
of public prayer; but simply a statement
that in the third generation from Adam,
“ men began to call upon the name of
the Lord.” Whether driven to their
knees, like the most Of us still, by the
increasing weight of the curse, or drawn
by a gracious promise of blessing;
iwhether simultaneously or vociferously
jinvoking mercy, by repeating the name
(of God; after the manner of the Easterns,
and of our soldiers in the great revival,
or uttering their petitions more quietly
by the mouth of a common spokesman ;
whether various and extempore, or after
a prepared or written form, Scripture
gives us no information. Nor does the
subsequent history help us much, as we
totally reject whatever aid it offers us.
The first liturgical public, prayer re
corded in Scripture, and that with every ad
junct of authority for its use, the Aaronic
benediction, I have never heard used
save on a sacrament Monday, by some
Covenanter ministers'. All others pre
fer some modifications of the Apostolic
benediction, which is epistolary rather
than liturgical; modifications which would
puzzle the Apostle to recognize his. own
signature.
The other jiublic prayers recorded in
the Bible, are so evidently occasional,
that no Puritan has ever suggeste'd their
literal recitation. Those transferred to
the Psalms belong to the head of praise.
The simple prayer composed by our
Lord and which He commanded His
people .to use, is generally disliked in
public worship by Presbyterians and
Baptists, as savoring of Episcopacy. I
presume neither you nor your young
Baptist brother, have ever used it in
Church, preferring your own unstudied
invocations as more edifying for your
people. The varied petitions of the
Apostles are, of course, not more exem
plary or authoritative than those of
the Lord. Those whose soul hunger is
fed by the prayers of prophets; Apoltles
and the Lord, go to the Episcopal, as the
only Church where they can be gratified.
It may, I think, .be stated truly, that
Puritans of every sect, are, on principle,
opposed to the public recitation of the
prayei'B of Scripture. At least, none of
us pretend to an obedience to Scripture
precept, or an imitation of Scriptural
example in the ordinance of public prayer.
The Amen of the Apostolic churches is
now simply rejected as Methodistic. '
Prophecy, or public religious instruc
tion in the name of God, is the next
Scripture ordinance, and of it in its vari
ous forms we have a multitude of notices,
on which, after our custom, we have im
proved. Enoch and John, and many others
at various intervals between, spake God’s
message directly by the living voice.
Others committed the words which the
Holy Ghost spake, to writing, for the
benefit of future ages.
In the times of spiritual desertion, the
reading of the Law and the Prophets
was substituted for the prophetic voice;
but, if by any Divine appointment, it is
not recorded in the Bible; nor can we
gather therefrom any account of the ori
gin of the synagogue worship, or of the
liturgy and Rubric there used, or whether
the forms were as various as the colors
and tongues of, the worshippers, or
indeed, whether there was any stated
form at all. This is extremely strange,
on the supposition of some learned men,
that the synagogue was the model of the
Ohritian Church to which we ought .to
conform our order: which might be
reasonable, if they would only show us
the model synagogue in the Bible. The
only very distinctive features of the syna
gogue apparent in Scripture, we do not
feel bound to approve or copy—the read
ing of the Law and the Prophets in
order, and the liberty of public exhorta
tion to laymen and strangers.
This ordinance of public preaching by
uninspired men, has, however, passed
into the Christian Church, less apparent
ly from any great reverence for apostoli
cal example and precept, than from our
conviction of its utility; as we show by
an alteration from the Bible model, such
as confining ourselves to essays on single
texts of Scripture, and totally ignoring
any public recitation of the facts of the
history of Christ and his Church, which
alone was called preaching the Gospel
in the apostles’ days, but which we now
deem unnecessary in these days of
Bibles. Though our preaching is thus
greatly more doctrinal, controversial,
metaphysical, logical, rhetorical, and
generally more pleasing to our congre
gations, than the simple and ungramma
tical narratives of the uneducated fisher
men, no one will say it is more Scrip
tural. When, for instance, we take our
little copy-books out of our morocco ser
mon cases, and modestly and gracefully
arrange them between the leaves of the
pulpit Bible, and proceed to read our
classical and ornate compositions to de
lighted audiences, we do not fe?l at all
flattered whdh some bigoted Methodist
accosts us in the vestibule, with an in
quiry for a commission • from Christ for
reading of sermons. After a.- careful
and unprejudiced inquiry, I am afraid
we must acknowledge, our reading of
sermons as destitute of Divine warrant
as the printing of them in religious
newspapers ; and thus practically place
the whole matter on the basis of edifica-
tion, rather than of Scripture precedent
or authority.
And as to religious newspapers too,
I have sought in vain for them in the
Bible. The mottes even of the Gospel
Watchman', “ Son of Man, I have set
thee a watchman to the house of Israel,”
or of The Banner, “ For Christ’s Crown
and Covenant,” being scarcely exegeti
cally applicable to notices of sewing
machines and cabinet organs, etc. Nor
have I succeeded in finding the record
of the apostolic institution of the Tract
Society, the Sunday-school Union, nor
even of the Bible Society; and I am
quite at a loss to know how the apostles
contrived to convert the world, without
such indispensable assistants. Indeed, it
seems as if we can draw from the Bible
nothing beyond a few general principles
for the management of the greater part
of the business of the modern religious
world, and even that of our Church
courts; so many new institutions claim
ing our time and care of which the Bible
knows nothing at all.
Among these, the most prominent is
the Sabbath-school; indeed, some of the
venerable fathers of our Church op
posed Sabbath-schools, as having neither
precept nor example in Scripture; and
quite consistently, too, on Baptist princi
ples, the principles which so many mo
dern Christians assume, occasionally,
when it suits their prejudices to repre
sent some of their old habits as Scrip- j
tural, and therefore to be imposed on all
men, and their neighbor’s usages as un
scriptural, and therefore to be rejected.
This argument would make clean
work with our days of fasting and
thanksgiving, of our days of preparation
for the Supper, paraphrasing, of Psalms,
sermons at funerals, and a great variety
of other edifying services; which in the
language of these brethren, “ can only
be‘regarded of God as nncommanded
will worship ; and can never be offered
in faith, not. being commanded; and
therefore must be rejected as a Cain’s
offering with the unanswerable inquiry,
Who.hath required this at your hand?”
The same remarks will apply to
Church fairs and festivals, which cer
tainly can claim apostolical succession
only ffom the money changers and dove
sellers whom Christ drove out of the tem
ple, and are as contrary in their design,
actors, spirit, performances, to the Divine
ordinance of religious feastings, as it is
possible for the wit of woman to make
them. Yet where is the Church which
does not make money by this unserip
tural inventing ?
Religious feasting is one of the oldest j
and one of the wisest of Divine institu
tions. Apparently, in ancient times, a
feast and a sacrifice were the same, God
not having been then excommunicated
from the social circle. It originally
claimed the whole family or clan as
guests, in their capacity of children of a
common F ather, and so of brethren. In
process of time, when the clan became
too large for .one festive party to rejoice
before the Lord, and the danger of aris
tocratic exclusiveness showed itself, God
repeatedly warned his people against
neglecting the poor and the stranger,
and the fatherless and the widow. Job
vindicates "his character against this
neglect. The prophets, describe the
holy communing of all the saints in
Messiah’s coming kingdom, under the
figures of these Catholic festivals. And
our Lord, as in the instance of the Sab
bath, reverts to the primitive institution,
clears it of abuses, and specifically
enunciates the classes of outcast and
maimed guests likely to be neglected on
account of their offensive appearance,
whom He commands the Church to in
vite—representing the Gospel Kingdom
by the parable of such a Supper, and
the kingdom of glory as the enjoyment
of a Church festival. These feasts of
charity were observed accordingly for
centuries, both in the Jewish and Chris
trian Churches, but are now utterly dis
continued by all Christians, on an alle
gation of abuse. It thus appears that
either prudence or pride, or parsimony
are, by all Churches, acknowledged suf
ficient to wipe out the Bible. Model of -a
most positively commanded Christian
institution. R. P.
Itrite’jS ffiafak
Millais’s Illustrations. A Collection of
Drawings on Wood. By John Everefc Mil
lais, B. A, London and New York : A.
Strahan, 4to. Price $7.50. For sale by
Smith, English,& Co., Philadelphia.
This is a deeply interesting collection of
drawings by one of the most popular of
English artists in that line. They are
marked by a wonderful and sometimes
startling vividness and truthfulness of ex
pression, and will often bear study and
improve under prolonged examination. No
attempt is made to elaborate the details,
which appear coarse and unstudied to the
general eye. But frequently this very
homeliness, especially in delineation of
common life, is an added charm. Many of
the engravings have had a wide celebrity
in popular periodicals and illustrated works.
PERIODICALS AND PAHPHLETS. .
The Biblical Repertory and Prince
ton Review, January, 1866. Edited by
Charles Hodge, D.D. Philadelphia : Pub
lished by Peter Walker, and subscriptions
received by R. Carter & Bros., New York ;
£® v - London, C. W.; Rev.-
jk'rn i John, New Brunswick:
an Trubner & Co., London.—Contents:
Fund; Common Schools; The
I atristie Doctrine on the Eucharist •
Horace Mann; Imperfect Rights and Obli
gations as related to Church Discipline •
Strauss and Schleiermacher; Short No
tices.
The North British Review. No. 86.
December, 1865. American edition. Re
publication of the London, Edinburgh,
North British and Westminster Quarterly
Reviews.—Contents : Samuel Taylor Cole
ridge ; German Novelists : Freytag, Auer
bach, Heyse; Plato and the other Com
panions of Socrates; Mr. Henry Taylor’s
Later Plays and Minor Poems; Pindar and
his Age; On the “ Gothic” Renaissance in
English Literature; The Cattle Plague.
New York: Leonard Scott & Co. Phila
delphia: W. B. Zieber.
Littell’s Living Age, No. 1128, Janu
ary 13, 1866. —Contents: Samuel Taylor
Coleridge; Case of the Alabama, by Gold
win Smith; The Belden Estate, Parts XV.
and XVI., (ended); New England Life;
Faith Gartney’s Childhood; Indecent Dan
ces ; Poetry: Sebastian Evans; Ed. Ca
pern; I, J. Reeve; Engraving with a Sun
beam ■, Lady May’s Lover; An Apology
for the News ; Natural History of Scotch
men.; Essay on an Old Subject-:—Alexan
der Smith; Poetry: Petrolia; The Laurel t
and Olive; Blossom and Fruit; The Charm;
Under the Snow; The Children’s Prayer;
The Collar of Freedom; Chili Vinegar for
Spain; Hopefully Waiting; Little Things;
Some Jingles for the Little Folks. Boston :
Littell, Son & Co.
The Argosy.—A Magazine for the
Fireside and the Journey. —Contents:
Griffith Gaunt, chap. 1.—1 V.; Sand-Mar
tins ; The Round of Life in Bokhara; An
Apology for the Nerves j On Board the
Argosy; The Infiorata of Genzano; Her
mione; The Natural History of Scotchmen;
A Journey Rejourneyed; An Essay on an
Old Subject; Vernerßavu; The Fenians
of Ballybogmucky; The Argosy’s Log.
New' York: Strahan & Co. London:
Sampson Low, Son, and Marston.
The Christian Church’s Duty to
the Freedmen.—A Sermon preached on
Thanksgiving Day, December 7,1865, in
Christ Church, Reading, Pa. ’By Rev.
Alexander G. Cummins, M. A. Philadel
phia: Sherman &. Co., Printers.
Twenty-second AnnuAl Report of
the Society for the Promotion of Collegiate
and Theological Education at the West.
Evangelical Repository and United
Presbyterian Review, for January, 1866.
W. S. Young, Philadelphia.
Photographic -Mosaics, edited by N.
Carey Lea & Edward J. Wilson. Phila
delphia : Benerman & Wilson.
LITERARY ITEMS.
Announcements. C. Scribner & Co.
promise Lange’s Mark & Luke, 1 voL) and
his Genesis and Acts, each 1 vol., soon.
They also promises Pressense’s Life of Christ,
(translated,) Prof. Fisher’s Life of Silli
man, and Dean Stanley's new volume on
the Old Testament. A large Bvo. edition
of the Arabic Bible, under the supervision
of Dr. Van Dyck, is undergoing prepara
tion, (expected to be complete in the spring)
for printing by the American Bible Society.
Great Literary Undertaking.—The
Appletons, N. Y., are preparing what The
Nation calls “a name book, includingunder
one alphabet every personal and geographi
cal designation that the widest extent of
reading could find occasion to refer to. The
biographical portion will contain every
name found in the great biographical col
lections of each nation, including every
monarch that has reigned in any country
or dynasty under the sun, and all the living
celebrities of the world. In geography will
be given every town in the United States,
every English parish, and all the local
names contained in the most extensive
gazetteers, with innumerable additions and
corrections in each department from private
sources and researches. Repeated trials
have led to the adoption of a style of typo
graphy admitting of a concentration of in
formation on a single page really marvel
ous. Three years have, already been em
ployed on it, three more will very likely be
required before it is ready for publication.”
Foreign.—Gasparin has published a
work on the Christian Family, 2 vols.
The Bible has been translated into French
Basque, and published at the expense of
Prince Lucien Bonaparte. An Essay on
John Ruskin; works on Mahomet, (St.
Hilaire); History of Jansenism; The
Pentateuch Defended, have recentlyappear
ed in France. A new edition of Tisch
endorf’s New Testament based on the Sina
itic MS., has appeared. Critics, while gener
ally admitting that this MS. belongs to the
fourth century, deny its superiority to the
Vatican MS., “on account of its evident
carelessness and numerous mistakes.”
Among the London books of the season old
favorites are prominent. The “Pilgrim’s
Progress,” “ Don Quixote,” “ Robinson
Crusoe,” the “Arabian Nights,” etc., “hold
undisturbed their ancient reign,” and the
most eager rivalry of publishers is engaged
in bringing out competing editions of them.
Next to these, volumes of poetical selec
tions are most in demand, and for the
young, books of natural history, adventure,
etc., in tropical and far-off countries.-
The second volume of a “ History of the
American War of the Rebellion,” by Lieut.
Col. Fletcher, Scots Fusilier Guards just
issued in London, is occupied with the sec
ond year of the contest, 1862-3, ending with
the campaign of Gettysburg—regarded by
the autliof as the turning point of the whole
war. -The library of Slidell is advertised
for sale in London, January 16. It is
largely made up of U. S. public documents,
and in. all probability is lawfully Uncle
Sam’s property appropriated for rebel pur
poses. A new and promising literary
undertaking is announced by A. Strahan
& Co., London and New York, called the
■ “ Contemporary Review”—which is to be a
. monthly, selling for half a crown, and
a first-class magazine of criticism, theolog
ical, literary, and social. Its contributors
under the editor, Dean Alford, while hold
ing loyally to belief in the articles of the
Christian faith, are not afraid of collision
with modem thought in its varied aspects
and demands, and scorn to defend their
belief by mere reticence, or the artifices
too commonly acquiesced in. The Nation
thus criticises the popular engravings in
England, a book of specimens of which has
■been noticed in another place. “While the
drawingbas improved, wood engraving is sta
tionary, if not retrograde. A hard, scratchy
style of affected realism, the corruption of
Pre-Raphaelitism, has succeeded to the un
meaning prettinesses that, adorned books a
few years since, that will, if persisted, in,
soon grow disgusting to the publio taste.”