him great praise for other manifest improvements, which, as far as we are informed, are entirely original. It is impracticable, within the limits to which we must confine ourselves, to give any analysis of those improvements; nor does our plan require it. We advert to this splendid effort of a most eminent man, to show, that essential alterations of the common law are desirable and practicable; and that a zealous and intelligent application to it, would be likely to overcome the prejudices by which the system is in a great measure defended. We cannot however forbear to express our conviction, that the most novel part of the new plan, which establishes courts of general jurisdiction by consent, and courts of arbitration and reconcilement, intended to shorten litigation, to accommodate differences, and to prevent suits at law, are especially worthy of American legislators. It is not to be supposed that the projected system, carefully as it has been prepared, is yet so perfect as it may be made, or that by our remarks we mean to express entire satisfaction with every part of it. Thus far it seems to be the production of a single mind, a generous and noble benefaction of individual talent for public good. Other minds will add their contributions, and new light will be thrown on the path of improvement. But enough is done to show the futility of the ready objection, that the common law, as a system, cannot be essentially changed, in a country where it has been once established.

We have left ourselves no room to discuss the other great subjects, which have been put forward by those who assume to be exclusively the working class, as deserving of change; to wit, the militia, taxation, monopolies, and the abrogation of all laws in regard to religion;-important and interesting topics, deserving each of them a consideration by itself, and on which we may possibly at some future time offer our reflections to our readers. At present, however, we can do no more than to give our own answer to the inquiry we have already made,if all these matters require new modification, who is to make it? And we say, they must make it who understand the existing systems, and know how and where the remedy is to be applied. Who doubts the necessity of learning and talent and experience for this extensive work? Who would entrust so momentous a concern to any but the most enlightened, the most careful, the most prudent, and the most comprehensive minds? They who suffer an evil are not always the most competent to

remove it. Any man may tell when his watch is out of order; but the artist who has studied its machinery, is alone able to repair it. We may soon enough ascertain that our health is impaired, and know very well that the body requires medicine; but he proceeds very thoughtlessly who ventures in extreme cases to administer to himself. The constitution of the state, the health of the body politic, the movement of juridical machinery, are not easier known, or managed with less nicety of touch. They can be adjusted only by hands of competent skill. We ask not to what profession or trade the mover of reformation belongs; but it is our duty to inquire whether his talents are adequate to the task, whether his education has given him the requisite information, and whether study and observation have enabled him to acquire the necessary skill. It will be said, perhaps, that honesty is as necessary as intellect, and that the most capable are the most adversely interested, and cannot be depended upon. So it was said of Mr Brougham, a scholar whose splendid talents are equalled only by the extent and range of his vast and various information, and whose information and talents combined are not more than equivalent to his political integrity;-a lawyer at the head of his profession, so constantly and lucratively and laboriously employed, that he could devote but one day to a canvass for a seat in parliament, on which day, if the newspapers are to be believed, he travelled one hundred miles, and made eight public speeches to different assemblies of his electors; a man who owes everything to his success in the profession to which he belongs, yet ready to take the lead in the grandest plans of improvement in education, in jurisprudence, in civil liberty, at whatever loss of personal emolument. But there is no loss to him, or men like him. Real intellectual greatness needs no aid from the abuses of antiquated systems. It derives none of its strength or vigor from the misfortunes and misery of its fellow beings. It stands erect in its own might, by its own energy, and by the favor of that Providence which has given it inspiration. Suspicion, and envy, and jealous mistrust are the vices of other minds, and they obstruct their own purposes. They prevent exertions, which men who have the power would most willingly make for the general good. They discourage effort by the imputation of bad motives. A better feeling must prevail, before any great improvement will be attempted; a more generous confidence must exist, before it can under any auspices be

successful. Let such a temper prevail. Cultivate talents which are capable of great exertions. Cheer and encourage their exercise. Propose for their reward the gratitude that their merit is entitled to expect, and they will be found here, in these quiet departments of practical, unobtrusive utility, quite as abundant and as powerful, as when a nation's independence was to be declared in the hall of legislation, or her freedom to be maintained at the head of her armies.

Our remarks, it will be seen, proceed on the supposition that society is to be maintained on its present basis. The revolution, which atheism or infidelity would introduce, requires different considerations and another style of argument-if indeed argument could properly be addressed to the fool who says in his heart there is no God. They who believe, or affect to believe, in the fortuitous creation of material and intelligent existence, who scoff at the idea of human accountability, who consider all law as injustice, all exclusive property as usurpation on common rights, and all family and domestic associations as absurd and unnatural, are to be dealt with, if at all, with different considerations. Such extravagance carries its own refutation in the innate character of man, and is put down by the power of all those affections and sympathies and kind feelings, which education developes in various degrees, but universally and invariably. The human mind, like a field, will, even under the best cultivation, produce tares as well as wheat. Such opinions are the rank growth of a soil, which is to be weeded, as well as tilled. They are stubble quickly consumed, while the fruit that is ripened by intelligence and truth, is gathered and preserved for the nourishment of the soul.

ART. II.-The History of the Jews, from the Earliest Period to the Present Time. By Rev. H. H. MILMAN. New York. J. & J. Harper. 1830. 3 vols. 18mo. pp. 264, 298, 353.

THERE is nothing more humbling than the history of prejudices, when they have ceased to awaken any feeling; and among all human prejudices, none have been more unreasonable and lasting than such as bear the name of religion. In ordi

nary life it is sad enough to see them separate men and keep them asunder, thus resisting the social feeling which is one of the most important elements of our nature. We feel that there must be a want of generosity in the breast that harbors and defends them, and that nothing can be done for moral or intellectual improvement till they are done away. But such prejudices grow alarming when they come armed with the authority of numbers. Then truth lies browbeaten and still, leaving its wrongs to be redressed by the reformer, Time. The prejudice passes from breast to breast, and from generation to generation. Though in the hearts of a few it was an obstinate and passive affection, in the hearts of many it grows savage, bloodthirsty, and revengeful. It soon forgets its first humble pretensions, and will not be satisfied till it bends the world to its power. Then prison doors begin to grate upon their hinges, and scaffolds to run with blood; no excellence can atone for some trifling mistake in opinion; man appears like an evil spirit exulting in the ruin he has made. Many Many a page of history is red as scarlet with its registry of religious prejudices, leading on to the worst of crimes. But we do wrong to call these religious prejudices. There is no religion in the matter. Men form opinions of religious subjects, as well as all others. These opinions are no more sacred than any other; they are often formed with even less deliberation. They are called religious, not because they are inspired by religion, but because they supply the place of religious principles and feeling. Men are constantly saying to themselves, Anything but obedience-anything but duty. We will believe the most positive contradictions; we will be converted, once for all, if that will answer; we will do anything and submit to anything, sooner than this weary, heart-breaking and hopeless labor of constantly regarding the divine will. And when they see this channel of prejudice open, one in which their passions may flow without censure, they seize the opportunity, and indulge them to the heart's desire, under the name of religion. Thanks to the growing light of the world, men are now beginning to discover, that, while conviction may make them firm in their own opinions, it is only selfishness that makes them interfere with those of others. Not only is this persuasion breaking down the barricades of different christian factions,-it reaches even to Jews, and beyond them to infidels, by teaching us, that, if we complain of the opinions of others, we are bound to examine our own. This process, if conducted with tolerable fairness,

never fails to show, that, if it is certain that others are in the wrong, it is equally certain that we are not the persons who can safely cast the stone.

We propose to examine the relations of Jews to Christians; and we must say, in the outset, that Christians do not appear to advantage in their dealings with that unfortunate people. They have visited them with all manner of persecution in past ages. Their very attempts to convert them to Christianity have been insulting. They have sent those whom the Jews regarded as apostates and deserters, to conciliate and convince them. For many ages, the name Jew, has been pronounced with a contempt which is harder to endure than oppression, because it humbles and depresses, while oppression kindles and inspires. It is no doubt true, that their condition is improving with the general improvement of the world. There is no longer any direct or visible oppression. The common sense of all the nations would cry out against it. But the reproach still remains. Even where there are no disabilities connected with their religious faith, they are painfully distinguished from other men; and this, too, at a time when the Catholics are exulting over their broken chain, when every injured sect and every oppressed people are rising to be free, and hear the shout of their victory answered from a thousand different lands, over the mountains and beyond the deep. Now it seems to us, that the Jews are entitled to this friendly cheering. Never was there a people who held with more unshaken firmness to the religion of their fathers; and if any man asserts what he believes to be the truth through the sufferings which freedom of opinion is too apt to bring, if he is willing to endure something for the sake of conscience, let his opinions be what they may, he is respectable in the sight of God and

man.

Perhaps we in this country cannot easily understand how much the Jews have been called upon to endure in other lands and other times. For in this land, to its praise be it spoken, the Jew is under no such law. On the contrary, those of that race who deserve respect, and the proportion is as great as in any other, are regarded with much interest as living memorials of a distinguished people. Neither is their religion put upon a level with the heathen. It is considered as the faith which Jesus Christ reformed into Christianity, or, as an apostle beautifully expresses it, as a lamp shining in a dark place, till the day should break and the morning star appear. But we