serious and respectful consideration of all intelligent and virtuous men. The history of intemperance is a history of wrongs—a delineation of crime, degradation, and wretchedness. And the various tributaries to this stygean stream, are becoming matters of patient and philosophical investigation. Philanthropists wisely judge that if we would dry up this tide of death we must cut off its resources. With this view our author institutes a philosophical inquiry into the history of alcoholic drinks, and shows that their use holds a direct connection with the degrading vice of drunkenness, and of course is always fraught with the greatest danger. He shows that alcohol is not "a good creature of God:" but is an invention, and one too, which, though it has its use, upon the whole, religion and humanity have cause to deplore.

To us quite the most interesting part of the work are the chapters upon the "temperance of the Hebrews," and of "the primitive Christians." Here our author discusses the various original words employed in the Scriptures for wine. And if he does not prove that wines strongly alcoholic were in all cases absolutely proscribed, he does most conclusively prove that there is no sanction of their use in any quantities, in the Holy Scriptures. But we must leave this work for the present, (though had we space, we should be happy to give it an extended review,) after expressing our sincere gratitude to the editor and publishers for the service they have rendered the cause of temperance in its republication, and most earnestly commending it to the attention of our readers. The mechanical execution of the work, for beauty and correctness, deserves high praise.

3. The Doctrine and Discipline of the Methodist Episcopal Church. New-York: Published by George Lane. 1840. Duodecimo, pp. 216. THIS large edition of the Discipline was wisely authorized by the late General Conference, for the accommodation of churches and fami lies. And upon examining it, and seeing how much more easily it is read, even by those having good eyes, and how much more respectable it appears, we are really astonished that the project of putting our Discipline into this form had not entered some wise head long before. The Methodist Discipline is not merely a book of reference, or to be read by those who have sharp eyes. It should be read and studied by every Methodist, young and old; and we are quite sure those of our people who are becoming advanced in years, will greet this beautiful edition of it with no little pleasure. Let every Methodist family pro

cure a copy for the book case or the centre table, as it will be an ornament to either, and will be much more likely to be read, and will be read with much greater pleasure and profit, than the diminutive type of former editions. It should also be noticed, that in this edition several typographical errors in the work have been corrected, and some deficiencies in the alphabetical index supplied.

As this fine large book will not be quite so easily buried under the rubbish, and the large and elegant type will be read without difficulty, we can but hope the excellent instructions and rules it contains may not now be quite forgotten, but may have the attention they deserve from both ministers and people.

4. UPHAM'S PHILOSOPHICAL WORKS.-New edition.

1. Mental Philosophy, embracing the three Departments of the Intellect, Sensibilities, and Will: by THOMAS C. UPHAM, Professor of Mental and Moral Philosophy in Bowdoin College. In three volumes. 2. Abridgment of the work on the Intellect and Sensibilities. Two volumes in one. For Academies and Schools.

3. Outlines of disordered Mental Action. Harpers' Family Library, No. 100. New-York, Harper & Brothers, 1840.

A NEW and beautiful edition of the philosophical works of Professor Upham is just from the press of Harper & Brothers. The efforts of this author to analyze, classify, and illustrate the phenomena of mind are truly deserving. The subject is one which has occupied the reflections and the pens of the most towering geniuses, and yet all its abstrusities have never been fathomed, nor its difficulties overcome. When such men as Locke, Reid, Stewart, and Brown have failed to agree upon many of the principles which govern the operations of the human mind, we are ready to inquire, "Who shall decide?" But though metaphysics has scarcely been reduced to the degree of certainty in many of its great leading principles to entitle it to the denomination of a science, yet this by no means proves that the labors of those who at different times and in different countries have devoted themselves to the consideration of the origin and succession of human thoughts, and the principles which govern human volitions, have been altogether in vain. Much has been done, very much, to illustrate these subjects, and relieve them of their difficulties. And to those who have devoted themselves to these investigations the world is laid under great obligations, though there should still remain mysteries which have not been explained. In investigating and exhibiting the leading theories which

have been broached upon the various parts of the general subject of which he treats, Professor Upham is patient and discriminating, and may be relied upon as giving us the best views which have been presented. He has removed many difficulties, settled many doubts, and explained and simplified many intricacies. And upon the whole we can most cheerfully recommend his works to the attention of all such as wish assistance in their endeavors to form a just acquaintance with the powers and susceptibilities, or various states of the human mind.

We give the following brief specimen from the work on the Will. It is the conclusion of a note to a section on "Slavery of Will."

"FOURTH.-If man's will be enslaved, so that he cannot of himself be and do what is required of him, what shall be said, on philosophical principles, of his accountability? The theological doctrine in general terms is, that, whatever may be true of the slavery of the will in the things of religion, man's accountability remains; and that he is not only required to do what is right and to avoid what is wrong, but that he is justly condemned, in particular, for not serving and loving God just as the Scriptures demand of him. This view is undoubtedly a correct one; and yet the human mind, in its search after justice as well as truth in this matter, will be desirous to find something explanatory of this seemingly inconsistent state of things, viz., slavery on the one hand, and moral accountability on the other. Different explanations are given by different theological writers. It will be said by some, for instance, that man, in virtue of his connection with Adam as the natural and federal head of the race, and also by his own personal acts, has brought himself into his present ruined situation. He has destroyed himself; and, therefore, stands accountable both for his present ruined state, and also for every thing which naturally flows out of that ruin.

"But it is believed that theologians commonly meet the difficulty here, in addition, perhaps, to the view just referred to, by connecting with the doctrine of the religious slavery of the will the great conservative doctrine of the grace of God, purchased by the blood of Christ, and manifested in the shape of a general and adequate offer of divine assistance to all who will sincerely do all they can for their religious restoration, whether it be more or less. Prostrate and

inthralled by sin as we are, we may still, by the grace of God, speak of our freedom and accountability in religious things as well as in others, and that, too, without any prejudice either to fact or to language; but not in such a way as to appropriate to ourselves any merit. We find in Christ that purchased freedom which we had lost in Adam. And hence those frequent Scriptural appeals which are made to us just as if we had not lost our strength. We cannot of ourselves break our chains; but theologians very properly assure us, that there is a sense in which we may take hold of the arm of Christ, which has power to break them for us. Hence, although in our natural and inthralled state (if we choose to call it such) we can undoubtedly make important efforts of a certain kind, and which have a connection more or less inti

mate with our final destiny, we are nevertheless properly said to be saved by the divine power, and to have no merits of our own. The necessity of human effort, in whatever shape and to whatever extent it is put forth, and the accessory and consummating influence of divine grace, seem both to be referred to in that interesting and instructive passage: 'Work out your own salvation with fear and trembling; for it is God which worketh in you, both to will and to do of his good pleasure.""

The style of these works is in general correct, perspicuous, and natural, and the great modesty and excellent spirit of the author cannot be too much admired. The present edition appears with the author's latest corrections and improvements, and for style of mechanical execution is altogether worthy of the well-earned reputation of the enterprising house from which it emanates. An able review of these works is in hand, and will appear in our next number.

5. Speeches delivered on Various Occasions. By GEORGE G. COOKMAN, of the Baltimore Annual Conference, and Chaplain to the Senate of the United States. New-York: George Lane. 18mo. pp. 139.

THIS little work is most earnestly commended to the attention of the Christian public generally, as being calculated not only to impart useful instruction, but to diffuse the spirit of benevolence; and especially to awaken public interest in behalf of our great benevolent institutions. In these speeches will be found a sprightliness and vigor, with a novelty of expression, and an exuberance of figurative illustrations, almost peculiar to the author, and which impart the highest interest to his platform productions.

We have read these speeches with great pleasure, and, we hope, some profit, and have found nothing in relation to which we judge it necessary to guard the reader, unless we make an exception of several statements made in the last address. The author says, "Methodism, so called, is not a sect," p. 128. "Methodism is not a form," p. 129. “Methodism is not an opinion,” p. 131. Though these statements are justified by the declarations of Mr. Wesley, and are undoubtedly true of "Methodism" before it assumed a distinct church organization, yet at this time they can only hold good in a very qualified sense, in relation either to the Methodist Episcopal Church in the United States, or the Wesleyan connection in England. For though Methodism is not sectarian, or formal, or theoretical, in any bad sense of these terms, it still must be admitted that the Methodists are as really and truly a Christian

sect, and as certainly have formulas, and as clearly have a set of doctrinal opinions, as any other Christian communion in the world. Our object in this notice is, so to qualify the statements alluded to, that they may not lead the reader into error, and by no means to detract from the value of the able and interesting speech in which they are found. We hope these excellent speeches may, in many cases, take the place of the light reading, which often has far less literary merit than they may justly claim, and never any of the sanctifying fire which gives them character.

The only regret the reader of this work will be likely to experience will be, that it is not longer.

6. Select Discourses on the Functions of the Nervous System, in opposition to Phrenology, Materialism, and Atheism, &c. By J. AUGUSTIN SMITH, M. D., President of the College of Physicians and Surgeons in New-York. New-York: D. Appleton & Co. 1840. 12mo.

pp. 210.

THIS Volume contains, 1st, a lecture on the diversities of human character from physiological peculiarities, and 2d, three discourses on the functions of the nerves. In the lecture, originality and independent thinking will be apparent to the reader, and command his respect, whatever he may be disposed to award to the theories of the author. And the discourses upon the nervous functions, including motion and sensation, will be found to present much that is new, ingenious, and instructive upon this terra incognita of metaphysical research. Tho criticism upon phrenology, which is anatomical, physiological, and metaphysical, although somewhat censorious as the sect will regard it, is more easily to be condemned than answered. And materialism and atheism, which are kindred sciences, will find their fabric of argument, so called, based on the phenomena of the sense of touch, to be swept away beyond recovery.

Professor Smith is undoubtedly a scholar and metaphysician, who understands the subjects on which he treats, and though his style is unique, and indeed sui generis, yet he deals his blows without fear or favor, relying upon his inflexible integrity of purpose, and the resources of his learning and logical acumen, for protection from the army of critics. The work is well worth perusal, especially as an antidote to popular delusion in these degenerate days, when philosophy is running mad.