to be overspread by little books, that will instil theological prejudices into the mind long before it is capable of detecting the art or the purpose. It will be a worse plague than that mentioned in the Old Testament; 'There came a grievous swarm into the house of Pharaoh, and into his servants' houses, and into all the land of Egypt; the land was corrupt by reason of the swarm.' We are glad, therefore, that the attention of writers and publishers, who entertain more rational views of religion, is beginning to be directed to the wants of childhood. Our wish is not that children should be kept from reading, but that proper books should be prepared, in which simple and practical truths only shall be exhibited in interesting relations. The stories published by Messrs Bowles and Dearborn have this object, and are unexceptionable in character. Printed on a good paper, with a large type, and ornamented with a neat wood cut, they are suited to attract those for whom they are written. The six we have mentioned, belong to a series, which, though composed of distinct narratives, is so paged as to constitute a volume. John Williams is an excellent story, and was read by us with peculiar interest from our knowledge that it was in almost every incident true, or, as children say, real.

Evening Hours is a work of somewhat different character, and was written for an older class of children. It contains, in successive numbers, a familiar exposition of the evangelical history, and such practical remarks as a judicious christian mother might be disposed to make to her children, when perusing with them the bible. Incidents of action are introduced, that give an air of reality to the fiction, and render the instruction more attractive. The design is excellent; its execution good. We think the author has in some instances suited the matter and the expressions to youth rather than to children, and we would advise a greater adaptation to a tenderer age in the future numbers. We know not how far this work will be carried. But we hope it will not be closed, till the entire narrative of our Saviour's life has been illustrated; and then we should be pleased to have from the same pen, a series of conversations on the character of Christ. We have always found children interested by plain and affectionate discourse respecting him who took little children in his arms and blessed them.' We recommend the series we have noticed, and particularly Evening Hours to parents and Sunday School teachers.

11. A Catechism for Children. By Henry Colman. Fourth Edition. Salem, J. R. Buffum and J. M. Ives, 1826. pp. 26.

THIS little catechism, in point of arrangement, simplicity and

clearness of expression, and the good judgment shown in the selection of topics of instruction, is one of the very best in use. There is nothing in it, which mere children, for whom it is intended, cannot understand, nothing which it is not of the very first importance they should know, respecting God and his providence; their duties to Him, to themselves, and others; their condition here, and their hopes hereafter; Jesus Christ and his religion; the bible and how they should use it. An explanation is in one section given, in the simplest terms, of the names of Jesus Christ, with reasons for observing the first day of the week, an account of the Lord's supper, of baptism, and of other words and phrases which are often on the lips of children and of which it is important they should have clear conceptions. This is followed by the Ten Commandments, the Beatitudes, a Summary of human duty in the words of Jesus, the christian Rule of Equity, the Invitations of Jesus, the Prophet's character of Christ, three Lessons for Children by Dr Paley, a Prayer for a Child, and the Lord's Prayer. All is admirably adapted, as we have said, to the capacities for which it is intended, and there is not in the whole a questionable sentiment or expression.

12. An Address, delivered at the Opening of the Boston Mechanics' Institution, February 7, 1827. By George B. Emerson. Boston, Hilliard, Gray, Little, and Wilkins, 1827. 8vo. pp. 24.

THIS Address of Mr Emerson is exactly suited to the occasion and to the audience for which it was intended. It is a plain, simple, and perspicuous statement of the objects of the Institution and of the ends which it may be expected to fulfil, without any of that attempt at display for which the performances of our countrymen on all occasions are so remarkable. He takes a view of the origin and progress of institutions of a similar kind, and the effects which they may be expected to produce, directly upon the qualifications of mechanics for their peculiar occupations, and also indirectly upon their intellectual and moral characters generally. In both these respects, and fully as much in the latter as in the former, we concur with Mr Emerson in entertaining the highest expectations of the influence which institutions of this kind are to have in improving the character and condition of that large, and, among us, highly important and respectable class of the community, which is immediately concerned in them. It is gratifying to be able to remark that a deep interest has been taken in promoting the success of the Boston Institution, by many persons of scientific attainments, who are not practical mechanics; and that the very full attendance upon the lectures which have already been

delivered, indicates the spirit which has been awakened, and which is likely rather to increase than diminish.

Entelligence.

The Christian Denomination-We are happy in being able to lay before our readers the following account of the rise, progress, character, faith, and prospects of the Christian denomination in the United States. The document containing it is an official one, and is given entire. We are not aware that it has ever before been published in this country. We gratefully acknowledge our obligation to the writer for permitting it to appear in our work, though it is hardly to be expected we should concur with him in every sentiment he expresses. It is in the form of a letter to the Corresponding Secretary of the General Baptist Assembly of England, and is a most interesting and authentic article of intelligence.

MR SMALLFIELD,

New York, January 30th, 1827.

THE United States General Christian Conference, which was holden at Windham, Connecticut, on the first of September last, were sorry to learn that the contemplated correspondence between the Christian denomination in the United States of America, and the General Baptists of England, had been wholly neglected on the part of our Corresponding Committee, and that the letters from yourself as the Corresponding Secretary of your brethren had miscarried. The Conference are desirous that the contemplated correspondence should be carried into effect, and as an evidence of the 'sincerity of their profession appointed the Rev. Mr Jones of Salem, Massachusetts, the Rev. Mr Badger of Mendon, New York, and myself, a Corresponding Committee to accomplish the desirable object. The Committee have met and appointed me their Corresponding Secretary, with instructions to write to you before the sitting of your General Assembly in April next ;-in whose name I now make the following communication.

The Christian denomination having been the last that has risen in the world, which has come to any note or respectability, is probably the least known both at home and abroad, of all the religious sects at the present day. Consequently the generality of writers who have condescended to notice us, have usually given

an erroneous and confused account of our character, faith, and numbers. The obscurity of the Christian denomination of which I speak, has originated from a number of causes, the principal of which, however, are the manner of our rise, and the means by which we have spread ourselves and our views of divine truth. We have had no Luther, no Calvin, no Fox, no Wesley, who has headed a party of Christians and been recognised as a master among us, and whose fame has been celebrated as a founder of a new sect. Neither have we had any Council, Synod, General Assembly, or Conference to frame articles of faith separate from the scriptures to impose upon the consciences of our brethren, and bind the disciples of Christ, who has said call no man master on earth.

The rise and progress of the Christian denomination, have been attended with many peculiar characteristics. As I have already intimated, no individual is recognised as the founder of a new sect, as has formerly been the case among other denominations of Christians. Many individuals in different parts of the United States, about the same time, became dissatisfied with that sectarian spirit, which seems to be the ruling and governing principle of most of the christian sects of the present day, and likewise with the principles upon which they acted as religious bodies. It appeared to us that all the various sects had greatly departed from the simplicity that is in Christ, and from that spirit of love and union, which our blessed Lord had so earnestly and frequently inculcated upon all his disciples in every age, and which constitute the very essence of Christianity; that they moreover by introducing force instead of choice as a principle of action in religious bodies, had violated the rights of conscience, invaded the prerogatives of the King of Heaven, and divided and scattered the flock of Christ. We farther saw that in carrying on and maintaining this sectarian and theological warfare between different parties of Christians, many unhallowed weapons were employed, many false and erroneous statements made to excite prejudice against each other, much time and money wasted that might be better employed, and many unchristian tempers cherished and nourished; that in many instances professors of different parties, instead of uniting their efforts to reform the wicked and diffuse the blessings of the gospel through the destitute parts of our country, were contending about the mint, anise, and cumin of religion, and wasting all their strength to no purpose.

Under these circumstances many individuals, becoming dissatisfied with the movements of sectarian bodies, withdrew from different sectarian denominations, and formed themselves into

independent churches on the principles of christian liberty. In New England we first separated from the Calvinistic Baptists. As soon as it was understood that a separation had actually taken place, and a new denomination been instituted upon liberal principles, a number of large churches of the Calvinistic Baptists, declared themselves independent of the Baptist Association, and united with the new party. Many new churches were constituted in a very short time. The doors of the meetinghouses of the Free-will and Six-principle Baptists were all thrown open to the ministers of the new sect, and at first it was expected they would all be amalgamated into one body. This, however, has not fully taken place as yet, although a friendly intercourse is still cultivated among us.

The principles upon which the new churches were constituted were the following. The scriptures of truth were to be the only rule of faith and practice, and each individual to be left at liberty to search the divine records, and exercise and enjoy the inalienable right of private judgment, both as it relates to doctrine and practice; and no individual member to be subject to the loss of church fellowship, so long as he lived a life of piety and devotion, on account of his sincere and conscientious belief. No one was to be subject to discipline and church censure but for immoral conduct. The name Christian should be taken to the exclusion of all sectarian names, as the most proper appellation to designate the body and its members. The only test of admission to the membership of a church, should be a personal profession of the christian religion, accompanied with an evidence of sincerity and piety and a' determination to walk according to the divine rule. Each church to be considered an independent body, possessed of supreme authority to regulate and govern its internal affairs.

The topics on which we dwelt most in our preaching, were the excellency and sufficiency of the scriptures as a rule of faith and practice. We contrasted the scriptures with human creeds and formularies of faith, giving the bible the preference, which we claimed as our only and all sufficient rule. We insisted upon the rights of private judgment, which no man had power to alienate, and denied that any man or body of men whatever had any right to impose his or their sentiments upon another. We insisted upon the absolute necessity of personal religion, of holiness of heart and purity of life; and that sinful and wicked men must become holy and pure by a change of heart and conduct, before they could be regarded as the proper subjects of the kingdom of heaven. We portrayed the evil effects of sectarianism, its bad moral influence upon society, and its chilling and withering