Some

tions of what the soul is. regarded it as a part of ether, and therefore indestructible, being in its physical nature incapable of decay. Some imagined it to be an emanation from those eternal fires in the sky, as they called the stars; or rather perhaps from the divine minds by which the stars were animated. Cicero, in his Somnium Scipionis, argues its immortality thus: "Since then it appears that that is eternal which is self-moved, who shall deny this property to the soul. For that is inanimate substance which is put in motion by an impulse from without, but that which is living being, moves by its own inherent activity; and this is the proper nature and force of the mind. If then the mind alone of all things possesses the power of action within itself, it surely is not the subject of production and decay," "neque nata est certe et æterna est." This reasoning argues the soul's pre-existence no less than its future, and endows the brutes with immortality as well as man.

This

friendship and love of country, as well as freedom from the more odious of crimes. Thus Cicero makes Africanus enjoin it on Publius Scipio to exercise himself in the care of the public weal, as the noblest of services, and contemplating the things which lie beyond himself, to live abstracted as much as possible from sensual pleasures,-quam maxime se a corpore abstrahet,-because, he tells him, the souls of those who make themselves the slaves of voluptuousness and obey the impulses of their lusts, conduct injuriously both to gods and men; and when they leave the body, shall be buffeted about the world, nor ever be received thither (to the fancied heaven in the skies) unless after having been driven up and down for ages.

But most disbelieved the doctrine, and, like all infidels, turned even their heathen infidelity to a bad account. They embraced the same sentiment which Paul found among the Corinthians, "Let us eat and drink, for to-morrow we die." Thus Catullus advises to live in pleasure, because

"The sun that sets, again will rise, And give the day, and gild the skies. But when we lose our little light, We sleep in everlasting night."

And Moschus,--beautifully rendered by I know not what English writer:

"But we, or great, or wise, or brave, Once dead, and silent in the grave, Senseless, remain; one rest we keep, One long, eternal, unawakened sleep."

Lucian also, and Perseus, and Horace, and many others, inculcated the same sentiment. They sat down upon the edge of the dark gulf of oblivion, to spend their short life in pleasures, co pting to both body and soul.

SINCE Johnson sat upon the throne, there has been no monarch in the empire of letters. Pretenders indeed, have successively urged their claims to his sceptre, but without success. The form of government has been changed, and seems now to be fixed on a solid republican foundation. In regard to books, as well as politics and religion, men are accustomed to think and judge for themselves. In this country, especially, it is in vain to think of making or unmaking a book at pleasure. If it has real merit it will be found out and appreciated; and no fraternity of reviewers can put it down. If it lacks sense and solid worth, no puffing can long keep it up. When a new work pleases an intelligent reading cominunity, they will say so, and will buy it, whether the periodicals notice it or not. When they find it dull and common-place, no pompous recommendation can give it lasting currency.

It must doubtless be not a little mortifying to us critics, that while we are gravely making our pencil marks in the margin, and sharpening our critical pen, and considering what we shall say of the new volume before us, a second edition should be announced. But so it has happened in the present case, and we must contrive to make the best of it; though the dilemma into which it has thrown us, has rather sharp horns. If we highly commend these Lectures to the Young Men of Hartford and New Haven, in accordance with our original de

sign, besides having lost the credit of being the first to discover and announce their merits, (a grievous loss, as every body knows, to men of our profession,) we shall become a mere echo of the public voice, and expose ourselves to the charge of courting popularity, by falling in with a current which we cannot resist. If on the other hand, we put on our spectacles and look remarkably wise, and tell our readers that this book is much over-rated, and that it will not live to see the dawn of the next half century, we shall be suspected of feeling a little provoked with those, who by word and deed, have so cordially expressed their approbation without waiting for our high permission.

But like wise men, (as we needs must be,) of two evils we shall choose the least, and say, ex animo, that we have read these Lectures with a great deal of pleasure. We are glad that a second edition has so soon been called for, and hope that a third and a fourth may soon follow. But to say we like the book extremely well, is hardly sufficient. We must give some of our reasons. And,

1. We like it because it is a neat little volume, printed with a beautiful type, on good paper, well done up, and afforded at a reasonable price. We do not offer this as one of the principal recommendations of the manual; but as the one which first strikes the eye; and we mention it, because we do not like poor paper and bad print, especially when the matter is entitled to a handsome dress.

2. We like these Lectures because they are addressed exclusively to one class of persons. We do not mean to say, that every book ought to be thus exclusive in its plan

for certainly there are many subjects in which all classes have an

equal interest; and it would be extremely awkward, not to say improper, to narrow down the ground of argument and persuasion to a single point. But a judicious classification, where it can be made by the public teachers of religion, is obviously attended with many advantages. The preacher himself is apt to feel more interested, and by fixing his thoughts upon one great object, he sees it more clearly and speaks more directly to the purpose. If he is ever eloquent and persuasive, it is not when speaking of "things in general;" but when he can bring the concentrated energies of his mind, and yearnings of his heart, to bear on minds and hearts that have the closest kindred susceptibilities. The hearers too-how much more likely are they to feel a deep interest in what is addressed to them, as belonging to a particular class, than when they are merged in a promiscuous assembly. When a preacher descants, however ably on some general topic, and addresses nobody in particular, men are apt to fall asleep under the sound of his voice, or to send their thoughts abroad in quest of employment; but when he fastens his eye upon them, and says to each, "thou art the man," or divides them into classes, and urges the topics, and arguments, and motives which belong more appropriately to each class, their attention is arrested almost in spite of themselves, and they listen as personally and deeply interested in the discourse. They cannot hear for others and say, "what an excellent hit that was to such a neighbour, or such a class of people in the congregation;" but feel constrained to take it home to their own" business and bosoms."

Indeed, it seems to be almost a law of our nature, to listen when we are spoken to, even on the most unwelcome subject; and to withhold our attention when we are addressed as if we had only a kind of vague

and general interest in the matter. We have seen many a drowsy congregation under able and important exhibitions of truth; but we do not remember a single instance of general inattention, where the preacher addressed himself with any tolerable degree of earnestness and propriety, to a particular class of his audience. On the contrary, every eye is most commonly fixed, and thus the truth gains free access to the understanding and the conscience. We are persuaded, that if some excellent ministers who complain of dull hearers, and wonder why the most weighty truths so often fall powerless from their lips, would generalize less and classify more, their ministrations would be far more pleasant to themselves and interesting to their people. And if the press, in the prodigious increase of its labours, were to furnish each class of the reading community, with more that is adapted to the circumstances, wants, capacities, and duties of each, we cannot doubt that much more good might be done with equal pains and less talent. Of this kind of writing the volume before us is a happy specimen, and to this may be attributed much of the interest which it has excited and the good which it is doing.

3. We like these Lectures because they are addressed to a very numerous and most interesting class of persons-the young men of a free and enlightened community. It will not be supposed, after the remarks which have just fallen from our pen, that we should be sorry to meet with familiar and affectionate discourses like these, addressed to any class, whether young or old. far from it, that we should rejoice to see at least as many volumes as there are classes, to be addressed; and we pledge our vote of thanks for every such volume, which piety and talent shall produce. But so various are the conditions and relations of human life, that some must be

So

more important than others. Greater interests are depending upon the character of men in office, for example than upon that of an equal number in the private walks of life. The rich, in general, can do more good, or hurt, than the same number of the poor. And it is impossible but that the Christian, the patriot, and the philanthropist, should look with more solicitude at the rising than at the declining generation at the young men of the country than at the old. For while the latter are every day retiring, and yielding up their influence, the former are every day advancing to take it. Old age is the sluggish and turbid stream just ready to mingle with the ocean-manhood is the majestic river, freighted with the most valuable interests of society; but youth is the sparkling fountain, upon the purity of which depend the future health and prosperity of the land.

It would be easy to show, were this the proper place, that immense interests are placed by a wise and beneficent Providence in the hands of young women; and of course that too much pains cannot be taken, to qualify them for the duties and influence to which they are destined. But without attempting to decide the question between them and their brothers, as to comparative influence upon the future destinies of our country and the condition of the church, it is hardly possible to lay too much stress upon the responsibilities of young men. If they are enlightened, patriotic, and pious, our liberties our religion and all our invaluable institutions will be safe. If on the contrary they are ignorant, unprincipled, and vicious, the glory must depart: for the gove...nment, the laws, the high places of justice, and the sacred functions of the ministry, will soon be in their hands to be betrayed, polluted, and trampled down, in their temerity and

scorn.

The generation of men now on

the stage of life, may do much good, or harm. They may brighten, or tarnish our national glory. They may guard, or betray the citadel of our freedom. They may cherish or weaken the church of the living God but their time is short. A few years will place them in retirement, or in the grave. Not so with young men. Their sun is ascending. Their characters are forming. Long will they live after their fathers shall have departed. They will soon be in a condition to create and destroy-to mould every thing, political, social and religious, according to their pleasure. How important then, that they should be reminded of their responsibilities-that they should be specially exhorted, instructed, admonished, entreated, encouraged. But here we wish to give Mr. Hawes opportunity to speak, rather than prolong our own reflections.

This class of persons, has, with much propriety, been denominated the flower of a country-the rising hope of the church and society. Whilst they are preserved uncorrupted, and come forward with enlightened minds and good morals, to act their respective parts on the stage of life, the foundations of social order and happiness are secure, and of the community can prosper. p. 5. no weapon formed against the safety

The claims, then, of which we speak, are of the most weighty and serious character. They grow out of those indissoluble relations which you sustain to society; and those invaluable interhave come down to us, a most precious ests, social, civil and religious, which inheritance,from our fathers, and which, with all the duties and responsibilities connected with them, are soon to be transferred to your hands and to your keeping. I look forward a few short years and see the aspect of society entirely changed. The venerable fathers, who have borne the heat and burden of the day, are dropping, one after another, into the grave, and soon they will all be gone. Of those too, who are now the acting members of society, some have passed the meridian of life,