How soon their sad but earnest prayer would be

'Oh, give us back our peaceful tombs again!'"

We have given these from the newly added portions of the volume, which, as one of the most graceful-we may say the most graceful-of its class, we commend to the attention of our readers; and the price at which it is published places it within the reach of all but the very humblest, while such is the simplicity of the style that "those who run may read.”

Conversations on the Sacrament of the Lord's Supper; intended to shew the Nature and Object of that Ordinance, the Benefits proposed by it, and the Qualifications requisite in those who desire to be partakers of those Benefits; with Notes and an Appendix, drawn from the writings of the Archbishops Cranmer, Leighton, and Magee; the Bishops Jewell, Hall, Reynolds, Beveridge, Burnet, Hopkins, &c.; and from Hooker, Bullinger, Lightfoot, Waterland, and other Eminent Divines. By the Rev. CHRISTOPHER STANNARD, B.D. London: : Longman and Co.; Seeley and Co. 1847. Small 8vo. A comprehensive and valuable manual on an important subject, which fully answers the promise of the title-page. It is well calculated to afford help and encouragement to those who desire rightly to partake of the Lord's Supper; but who are withheld. from that sacrament either by want of consideration or discernment, or by the indulgence of an over-scrupulous conscience respecting it.

Night Musings, the Minstrel of the Dales, the Haunted Glen, and other Poems. By GROVER SCARR. London: Painter. 1846. THIS volume is put forth as the production of one who acknowledges himself "more fitted by education for the counter or the merchant's office than the flowery paths of poesy;' and it is on this ground that he claims the "forbearance of the critic." We have no desire to deal harshly with one who has probably been urged by well-meaning but ill-judging friends upon an adventure for which he has scarcely a qualification beyond a facility for rhyming. He has no originality of thought, and his verses are wanting alike in power and polish.

1. The Prophet of Galilee. London: Hatchard. 1847. 2. The Martyrs, the Dreams, and other Poems. By the Rev. W. A. NEWMAN, M.A. Wolverhampton: W. Parke. 1847. We place these two volumes in the same category; for, with much of pure feeling, graceful thought, and pious intention, they both fall far short of the standard at which they aim;

"

adding to the melancholy evidences that are daily forced upon us that verse is one thing and poetry another. We could readily vindicate our judgment by quotations taken at random from the pages of either work; but we have no desire uselessly to inflict pain, and therefore forbear.

The Patriarchal Age: or, the History and Religion of Mankind, from the Creation to the Death of Isaac; deduced from the Writings of Moses, and other Inspired Authors, and illustrated by Copious References to the Ancient Records, Traditions, and Mythology of the Heathen World. By THOMAS SMITH, F.S.A. London: Longman and Co. 1847. 8vo.

THIS well-compiled volume contains a concentrated view of the history of the patriarchal age, drawn from the writings of Moses, and corroborated by the records, traditions, and mythology of the ancient heathen nations. The information which the author bas condensed from various sources is presented in a truly religious but not sectarian style and manner; and we have been much gratified by the union of piety and sober judgment which he has evinced in the application of history and science to the confirmation of the Mosaic narrative. In a preliminary dissertation on the chronology of the patriarchal age, the author has advocated the genuineness of the longer chronology of the septuagint version. The volume now introduced to our readers is complete in itself; but the author announces his intention of prosecuting his historical investigations from the death of Isaac to the birth of Christ, in which important undertaking we wish him success. He has devoted his work to the great cause of instruction and moral amelioration; and we think it particularly adapted to be useful to young persons, who have enjoyed the advantages of superior education.

The Pilgrimage: How God was found of him that sought Him not; or, Rationalism in the Bud, the Blade, and the Ear. Translated from the German of C. A. WILDENHAHN, by MRS. Stanley Carr. Edinburgh Oliver and Boyd. London: Simpkins and Co. 1847. THIS is a very pleasing tale translated, with considerable talent, from the German. The object of it is to explain, in a popular form, the doctrines and the effects of Rationalism.

The hero of the story is a young man of the name of Vollbrecht, the only son of a widow lady in easy circumstances, who, having distinguished himself at the University and completed the term of his studies as an undergraduate, is at a loss to determine on the professional course which he will pursue. In this uncertainty, rather for occupation than maintenance, he

accepts the office of tutor to gentleman's daughter, and it is whilst fulfilling the duties of this position that we are introduced to him. The gentleman who engages him is a widower of ample means and great piety, though somewhat wanting in discretion; whilst his daughter, considerably spoilt, very intellectual, and not a little headstrong, leads the tutor from the legitimate subject-matter of his lectures to discussions on religion, and makes the discovery that he is a Rationalist. With this discovery she is delighted: she sympathizes with his views, and submits her own crude but free-thinking notions to be fashioned into a definite theory by her dangerous teacher. The father is not long in ascertaining the mischief, dismisses the tutor, breaks his heart and dies, and thus ends "fytte" the first. Vollbrecht departs in offended pride, wearing a ring which his pupil has given him; and we find him next at the bedside of his dying mother, a truly Christian person, who is carefully nursed by a young orphan lady whom his mother had adopted, who had been the playmate of his infancy, to whom his young heart had been betrothed, and whom his mother destines for his wife. The mother's dying hour is, however, embittered by the discovery of the son's infidelity, and by the cold and heartless manner in which, under the influence of his attachment to his late pupil, he treats the companion of his childhood. The whole of the death-bed scene is most graphically described. Vollbrecht sells his paternal property and converts the produce of the sale into Prussian bonds, first having honourably fulfilled his mother's pecuniary intentions with respect to the orphan girl, whose name is "Anna." He then takes his leave of her, and wanders forth uncertain as to his future home and occupation in the meanwhile, Anna finds a friend and a refuge in the heart and house of a Baroness de Winter.

We next meet with Vollbrecht in the Hartz mountains, romantic and melancholy, communing with nature, mistaking sentiment for religious faith, somewhat shaken in his creed, but still an unbeliever. On the summit of the Ilsenstein, whither he repairs to behold the sun rise, one of those singular encounters so necessary to the action of a tale of this kind takes place. An old gentleman and a beautiful young lady break in upon his morning meditation: the old gentleman introduces himself as the father of the young lady. They are mutually pleased with each other and agree to become travelling companions; the end of this is a proposal on the part of Vollbrecht for the hand of the lady, and a respectable attempt on the part of the senior of the party to induce our hero to play, which he indignantly resents. Finding that he is com

mitted to marriage, he begins to think it necessary to determine on his future course, and takes a farewell leave one night, intending to depart on the morrow. This, however, does not suit the views of either of his companions; the elder, as we subsequently learn, is a professed gambler; the younger, his unhappy victim. The gambler has discovered that our hero carries his bonds in his portmanteau, and the lady is by this time passionately attached to Vollbrecht: a midnight council therefore takes place between the companions in guilt, and a robbery is determined on. The gambler is desirous of the money, without which he is unable to pay his way, and the lady consents to steal it, as the only way of keeping her lover near her for a few days longer. Vollbrecht has been drugged, oversleeps himself, and on waking late finds his room in disorder and suspects that he has been robbed he examines his trunk, his suspicions are confirmed and, in the desperate haste of a ruined man, he arouses the house. The commissary of police is called in and a well-told scene ensues, which ends by the shrewd functionary hinting at the real thief, and getting an indignant denial on the part of Vollbrecht for his pains; who, nevertheless, is much troubled at the thought, and in spite of himself not quite sure of its improbability. He asks a loan of the old gentleman, who coldly refuses it on the score of poverty; but promises to assist him at their next resting place: he is thus in their power, and compelled from day to day to be their guest. Meditating over his situation he overhears a conversation, which renders him au fait of the real character and situation of his companions; and, horror-struck at the discovery, he prepares to flee. In the meanwhile, the lady who watches his movements becomes aware of his intention; and, having been awakened to a sense of her sin by the real love she has conceived for him, determines to become the virtuous companion of his flight, till she can find a refuge, and thus escape from the misery of her situation. An affecting interview takes place. Vollbrecht reproaches her for the way in which she has desecrated his holiest feelings; the wretched girl falls at his feet, confesses her sin and shame; and, with the admission of an undying affection, renounces hope for ever, and entreats permission to accompany him only so far as the place where she has friends he consents-accepts some of the proceeds of the robbery which she places in his hands for his future maintenance and they escape together. She enters a nunnery, and he ultimately pursues his way to Switzerland, having unexpectedly met with his old love, Anna, and her protectress. This interview renews some of the feelings of his boyhood, and

we next meet with him under the roof of a Swiss pastor, with whom he takes up his abode, desiring, in the dawning conviction of the hollowness of Rationalism, the pastoral instruction of a Christian minister whom he can reverence for his virtues and honour for his intelligence.

From this point, the action of the tale flows on uninterruptedly and smoothly, and without much incident, to the close. The rest of the book is taken up in arguments on Rationalism, the end of which is that Vollbrecht is thoroughly convinced of the truth of Christianity in its vital and scriptural doctrine, and from a haughty Rationalist becomes a humble Christian. We are thankful for the result, but cannot help thinking that the author has not made so good a fight for Vollbrecht as Vollbrecht would have made for himself. Little remains to be told. With the dawning and strengthening of his Christian faith, his love for his early playmate Anna revives, and at the proper moment the baroness steps in, like a dear good lady, bountiful as she is, bestows an estate on the lady, and marries them out of hand. The system of compensation is not forgotten: Vollbrecht meets with his old pupil, who has become a lady of title and influence, and a deep blue-stocking amidst a throng of infidel admirers, and succeeds in re-converting her to the true faith; whilst the gambler, convicted of a murder, is, as he deserved to be, very properly executed.

Such is the outline of this story: it is simple, yet there are some very striking scenes in it, well conceived and described. The writer, however, knows better on the whole how to deal with emotions than with action, and the talent of this work is rather in pourtraying a mental conflict than in contriving a plot. The chief point of interest is the exposition of Rationalism, and the several processes by which the mind of Vollbrecht is first shaken from its audacious self-confidence, and then gradually led through all the steps of increasing self-distrust to find its rest and peace alone in confidence in God. He confirms himself proudly in his views whilst indoctrinating his pupil; is irritated at the reproof of her father; softened by the remonstrance of his mother; and alarmed at the hardier scepticism of his travelling companion; till at length, in endeavouring to arrest her progress in an infidelity more reckless than his own, he finds the weakness of his views by the arguments that are necessary for checking her bolder assertions. Thus, he is gradually prepared alike for the purer truth which the Christian pastor teaches him, and the purer love which finds its home in the Christian heart of the playmate of his childhood early faith and early affection revive together, and, along with the

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