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spires confidence in her statements, as well as respect for her judgment and christian charity.

The public is also indebted to Miss Adams for a History of the Jews, from the Destruction of Jerusalem to the Nineteenth Century. This is a judicious and well arranged compilation from the best authors, and brings to the knowledge of the reader, all the important incidents in the history of that remarkable people, from the destruction of their city, down to recent times. It speaks of the persecution suffered by the Jews, their religious ceremonies and tenets, their various conditions as a people, and their steadfastness in adhering, under every vicissitude of fortune, to their national peculiarities.

Miss Adams's Summary History of New England has been commended for its accuracy, and the perspicuity of its style.

The reputation, which she has acquired by the above works, will not suffer by her Letters on the Gospels. She professes to have written them for the improvement of the young, and to this end they are exceedingly well adapted. Every one knows, that throughout the writings of the Evangelists, perpetual allusions are made to the customs of the times, local circumstances, the religion of the Jews, and habits of thinking peculiar to the age; and that, without a knowledge of these particulars, the meaning of Scripture is, in many parts, obscure and uncertain. Had facts of this sort always been sought out and carefully studied, by those who have undertaken to interpret the Scriptures, the world might have been spared a thousand absurdities, which have gone abroad in the garb of commentaries and annotations, and the substance of religion might have been profited by the labor and ingenuity, that have been wasted on its unreal forms. In her first letter, Miss Adams has the following just remarks; 'While attentively perusing the New Testament, always bear in mind that the Gospel was first preached to the Jews, in Judea, and that the Evangelists and Apostles, with the exception, perhaps, of St Luke, were all of the Hebrew nation. Much of the peculiar beauty of the inspired writings cannot be perceived, unless the history, condition, and character of the Jews have become objects of your attention, not only during the period of the Mosaic dispensation, as recorded in the Old Testa

ment, but at the time of our Lord's appearance. It is also important to understand the frequent allusions in the New Testament to their opinions, habits, manners, and ceremonies. A view of the darkness and depravity which prevailed in the world, both among the Jews and Gentiles, at the period when our Saviour appeared upon earth, will enable you to appreciate more justly the divine excellence of the christian dispensation.' To supply the means for making these acquisitions, and arriving at a clear understanding of the New Testament, is the special purpose of the author.

She begins with a general description of the state of the world, at the time our Saviour appeared, in regard to the government, learning, philosophy, superstitions, and objects of worship among the Gentile nations; and also the civil and religious condition of the Jews, the sects and parties into which they were divided, the Pharisees, Sadducees, and those whose opinions were tinctured with the Oriental philosophy. She next proceeds to a short geographical sketch of the Holy Land, and of the principal cities, villages, mountains, and other places, that are made famous in the history of our Lord. This is followed by a brief history of Jerusalem since that time. Several letters are then devoted to the discourse of our Saviour, in which the numerous allusions to the opinions and habits of the Jews are pointed out, and aptly explained. This part is highly interesting, and is calculated to lend important aids to the young student of the Gospels, as well as to instruct the more practised reader of the Scriptures, who has not turned his thoughts to these subjects. The miracles next come under notice. This head might have been enlarged upon to advantage, but as far as the author goes she speaks to the purpose, and throws light on several texts of Scripture. The parables engage more of her attention, and she explains in a very happy manner, and by numerous illustrations, this beautiful mode of conveying instruction, so successfully practised by our Saviour. Some of the more important parables, such as those of the good Samaritan, the prodigal son, the rich man, the marriage supper, and the pharisee and publican, are separately considered, and the meaning of their particular parts deduced from the circumstances under which they were delivered. A series of miscellaneous letters embraces an account of

the funeral rites of the Jews, the character of Herod and of Pilate, the prophecies of our Lord, and the forms of salutation in the East. The whole is concluded with a body of questions, adapted to the leading topics of each letter, and designed for the use of instructers in examining the progress of their pupils, or to refresh the reader's own recollection.

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Such is an imperfect outline of this little volume. It will be seen, that its subjects are important; they are treated in so direct and familiar a manner, as to be brought down to the entire comprehension of every mind. Considering the cheapness of the volume, the agreeable manner in which it is written, and the numerous illustrations of Scripture which it contains, it may safely be recommended as claiming a place in the library of every family, where there are young minds to be instructed, and older ones that love to read the Scriptures with a clear sense of their meaning and force.

In this place we are tempted to add a few words on a point, which the perusal of these letters has brought strongly to mind. It is the argument, which the success of the christian religion at its origin affords in favor of its divinity and truth; not that there is anything new in this argument, but that the examination of the topics above enumerated presents it in an imposing light.

The success of the christian religion, in the first age of its growth, becomes a matter of surprise, when we look at the obstacles with which it had to contend, the means by which these obstacles were encountered, and the fact that these means were effectual.

As to the obstacles, which opposed the introduction of christianity, they were formidable beyond what can now easily be imagined. They existed in the customs, opinions, prejudices, and perverseness of the Jews, to whom it was first preached, and in the spiritual darkness, and moral degradation of the Gentiles. The Jews had early received the books of Moses as of divine authority, and the writings of the Prophets were considered no less the word of God. is certain, that the descendants of Abraham separated themselves at a very early period from the rest of the world, were governed by laws essentially different from other nations, and became distinguished by modes of life, and habits of thinking, feeling, and acting, peculiar to themselves. The demon

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strations, which they had perpetually before them, of being under the special guidance of the Supreme Being, quickened their pride, caused them to magnify their privileges, and to fancy themselves superior to other nations. From numerous intimations in their prophetical writings, they had long expected the coming of the Messiah. In him they were looking for a prince, a judge, a redeemer, a deliverer; but it was from their political troubles, and their distresses as a nation, from which they fondly imagined he would deliver them. When Christ appeared, they had become a degraded province, and were suffering under the cruel tyranny of the Romans.

Such was the political condition of the Jews, such their national prejudices, and such their expectations in regard to the character of the Messiah, and the objects of his mission. These were powerful obstacles to the introduction of a religion, like that of Jesus Christ. How would the people believe him to be their long expected Messiah, whose character and conduct were so opposite to all their anticipations? Instead of coming in the splendor and power of a prince, he appeared an humble peasant of Gallilee, a province proverbial for its poverty and insignificance, and from which it had long been the belief, that no good thing could come. He did nothing to promote their political aggrandisement; he placed before them no prospects of military glory and conquest; and instead of offering to rescue them from bondage, he chided them for their rebellious spirit, and commanded them to submit to their condition.

And further, the religious impressions of the Jews presented another obstacle. They believed their religion to come immediately from God. With them, civil and religious laws were the same. Their national concerns, their religious ceremonies, and the occupations of private life, were regulated by the same rules. The religion of the Jews mingled with all their intercourse, and gave a tone to their thoughts, their habits, their manners. In this consisted the whole compass of their education. It was an entire system of law and morality, of faith and piety. No Jew had any conception, that it could be improved or altered. It was the glory of his nation, the foundation of its present existence, and the hope of its future greatness and prosperity. With these im

pressions, nothing could be more remote from the minds and feelings of the Jews, than that any change was either necessary or possible in their religion.

But these are a part only of the obstacles, with which the christian religion had to contend. It was, also, to be preached to the Gentiles. And what was there in its character to recommend it to them? Or rather, what was there, which was not at war with all their prejudices, prepossessions, and religious ceremonies? In the first place, the Jewish nation itself had become a byeword to the rest of the world. Their customs, and the exclusive nature of their laws, had raised barriers between them and every other nation. The contempt, with which they affected to regard their neighbors, was returned in full measure. Next, the character, which Christ sustained while on earth, was not one, which would command the respect of the Gentiles any more than the Jews. How could they believe the divine nature and authority of his doctrines, when they had no knowledge of the God of Israel, by whose power he acted, and by whose spirit he was enlightened? Confirmed in a mythology and worship of their own, which were rendered sacred by the most cherished associations, and all that was dear to them in the memory of their ancestors, how could they believe, that a Jew of Nazareth had been sent from heaven to proclaim a system of divine truths, that should overthrow, and root up the system, which they regarded with so much veneration; and that should work an entire revolution in the morals, manners, and religion of the world?

Again, the manner in which Christ died was calculated to excite abhorrence in the minds, both of the Jews and the heathens, or Gentiles. The death of the cross was one, to which only the worst of criminals were condemned. No doctrine could have been proposed to the people, at which they would so suddenly revolt, and which they would so immediately reject, as the doctrine of the cross. And yet, this doctrine was a prominent feature in the preaching of the Apostles. No doctrine could be more unpopular, or do greater violence to the prejudices of all parties, the high and low, the wise and ignorant, yet the Apostles persevered in preaching it; they resorted to no schemes of compromise; they maintained a stern integrity, and firm adherence to truth,

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