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The vacancies left in the ranks of the Christian army, when saints and martyrs fall asleep in Jesus, are supplied by fresh recruits, eager to be baptized as they were, and pledged by baptism to fall as they fell, at the post of duty and danger. It is a touching sight which the Lord's baptized host presents to view, especially in troublous times. Column after column advancing to the breach, as on a forlorn hope, in the storming of Satan's citadel of worldly pomp and power, is mowed down by the ruthless fire of persecution. But even as one life disappears, a new band of volunteers starts up, candidates for the seal of baplism, even though, in their case, as in the case of their predecessors in the deadly strife, the seal of baptism is to be the earnest of the bloody crown of martyrdom. It implies that somehow baptism formed a link of connection between the baptized living and the baptized dead-committing the living to the fortune or fate, whatever it may be, that has already overtaken the dead. Your baptism constitutes you the substitutes and successors on earth of the holy men and women who have gone before you. It binds you to do their work in life; and to share their destiny in death. But what destiny is that, if the dead rise not at all? What means, in that case, your being baptized for the dead?

The discussion upon the natural and spiritual body is the best we remember to have seen. The natural body is dyizó, psychical :

It is a body adapted to the purposes of the natural life, or the natural principle of life. It is a body of, or belonging to it, congenial to it, accommodated to it, in harmony, and as it were, sympathizing with it. To that higher spirit-vevμa-the soul, or mind, in man, the present body stands far more distantly and doubtfully related.

The lower principle still prevails in the strife about the body. Nay, even if the higher principle, putting forth unremitted energy and strength, should succeed in conquering the body for itself, the victory is unsatisfactory. Behold the mystic, the fanatic, the ascetic, the anchorite, whether saint or sage. His body, as it would seem, is arrested from the grasp of the lower soul; violently, and often with most unnatural cruelty of self-denial and self-torture. Starved, mortified, scourged-it is scarcely, if at all, available for the common purposes of the animal life. It is wholly at the service of the highest faculty,-the faculty of life intelligent, of life spiritual, of life divine.

So it should be. But alas! is it so? Is it not far otherwise? The lower principle, defrauded of its due, resents and avenges the wrong. It fiercely invades the territory which should be sacred to peace, thought, and holy musing. The chafed spirit is forced to groan under the bitter experience of intrusive animal instincts, emotions, passions, pains. Some Satanic trial of carnality, some St. Anthony's temptation, some access of frenzy or idiocy, or the utter break-down of all its lofty aims, extorts the sad confession, that the body with which it is associated, in which and by means of which it must, for the present, act out its high and perfect ideal, is still, alas, a natural body; in the interest, and on the side of the natural soul, or principle of life, and sure, in the long run, one way or other, to make it only too apparent to which of its two masters it is determined to hold.

The spiritual body, of course, will be adapted to the higher nature in man.

It will be seen that Dr. Candlish is no common thinker, that he especially seeks for the spirit of the sacred writers. Warm outgushes of emotion flow through his pages, and must, when the sermons were delivered, have thrilled through the hearers' hearts.

XXVII-TRIALS OF A PUBLIC BENEFACTOR, as Illustrated inthe Discovery of Etherization. By NATHAN P. RICE, M.D. New York: Pudney & Russell. 1859. pp. 460.

A very interesting volume, revealing a strange condition of things. It would seem to be quite settled that Dr. W. T. G. Morton, of Boston, is the discoverer of sulphuric ether as an anæsthetic agent. He

obtained, it appears, a patent for his discovery, but it was afterwards. urged that he should relinquish this on condition of his receiving from Congress $100,000 to throw the discovery open to the world. This was pressed at Washington for three years, once passed the Senate, and finally failed. An attempt was then made by the physicians of Boston to get up a private national testimonial. Dr. Morton has finally brought suit against the Government for the infringement of his patent, with a view to test the question of his right to it. Meantime, his expenses have been enormous, and with the approbation of numerous physicians of the highest standing, and his invention making its way everywhere, the inventor is as yet unrewarded. He has endured everything, as might be expected, of opposition and obloquy, cheered at times by encouragement from able and good men. Such are the statements of this book.

It is recommended by the Executive Committee of Physicians and Surgeons of New York,-Drs. Watson, Parker, Francis, Buck, Wood, Mott, and Smith. The signatures to the memorial for the national testimonial at Boston include many eminent men: Dr. Holmes; Messrs. Prescott, Dana, Choate, Hillard, Longfellow, Sparks, Winthrop; Prof. Pierce; Rev. Drs. Vinton, Adams, Huntingdon, and others.

The Massachusetts General Hospital subscribed $1000 to the testimonial, the Eye and Ear Infirmary $200, Mr. Lawrence $1000, other gentlemen in Boston $2500. This was in 1857, but the commercial panic stopped the vigorous prosecution of the matter.

One or two hundred physicians in New York City-we have not had time to count their names-signed a memorial recommending this testimonial. The New York Hospital subscribed $500, the Commissioners of Emigration $250. The "Ten Governors" made their subscription of $1500 in the form of a purchase of Dr. Morton's patent, authorizing the use of the ether in the public institutions of the City.

Dr. Morton did not order the suit against the Government until he was threatened with the sale, by the sheriff, of "Etherton," his country seat. If this book be authentic, and we hardly see how it can be doubted with the names given,-the world certainly owes Dr. Morton a debt which it should hasten to pay.

XXVIII-ELEMENTS OF INTELLECTUAL PHILOSOPHY: Designed for a Text-book and for Private Reading. By HUBBARD WINSLOW, Author of Philosophical Tracts, Social and Civil Duties, &c. Boston: Hickling, Swan, & Brewer. 1858. pp. 415.

Dr. Winslow, after spending the most of his ministry in Boston, and recruiting his health by a voyage to Europe, has settled in the church at Geneva, New York.

As a philosopher, Dr. Winslow takes a somewhat medium position between the Scottish and the Transcendental schools, or rather, perhaps, disregarding names and parties, he aims at an inductive philosophy arising out of the phenomena of human mind, without coinciding in all respects with any one of the great divisions.

The following remarks will show his position, as he leans to the side of what he calls the British, as distinguished from the German philosophy :

The Aristotelian school is not now just what it was under the teaching of Aristotle, or Bacon, or Locke. Although still as severely inductive as ever, it is yet more idealistic, more rational, and less sensational. It has made an approximation towards the rational school; it has taken from that school some valuable truths, without, however, compromising its own fundamental principles.

In its present improved condition, it is at once a proud monument of Anglo-Saxon thinking, and a noble tower of defence against the infidelity resulting from an overweening rationalism on the one hand, and an exclusive sensationalism on the other.

Dr. Winslow looks with much suspicion upon the German school. He says:

That its general tendency is to displace the teachings of revealed religion, to give undue exaltation to human reason, to feed the fires of vanity, and to substitute, for the one living and personal Jehovah, the dreams of a Pagan pantheism, facts have abundantly proved.

As to the origin of human knowledge, he says:

The human mind is created without any innate ideas whatever. The human mind is an intellectual being, a free, active, discerning spirit; it is created without any knowledge or any ideas, but with ample powers and capacities to acquire them. As the mind is created, it has no ideas; the moment it acts, it begins to have them. As it is first addressed through the senses, its first ideas are of sensuous origin. By the agency of these, those powers are awakened by which the mind comes gradually into possession of other and higher ideas not derived from the senses.

Dr. Winslow believes in intuition, to a certain extent. Thus :-

Intuition implies immediate mental perception. Some things are known without being proved, their proof being in themselves. They only require to be stated to be known. In tuition is the power of knowing these things. It may, therefore, be defined that power by which the mind infallibly perceives, without any admonition of the senses, and without any process of reasoning. It suggests nothing; its office is higher, to know. It does this and nothing more. It goes not from home; it never commutes its office, but remains eternally in the same position,-the mental eye ever open, piercing, sure. We are, therefore, justified in considering it the power of immediately knowing whatever falls within its sphere.

The difficulty in regard to this author's system, as in regard to all who feel as he does, in respect to the transcendental school, is in drawing the line between the intuition he believes in, and the reason which they make so very prominent. Where does intuition end? How much farther can reason go? Both make the faculty infallible within certain limits, but those limits do not seem well defined. Dr. Winslow says:

Regarded as the fixed and permanent eye of the mind, so long as its vision is strictly

limited to self-evident truths, it is mere intuition; when it is presumed to see more, it transcends our philosophy.

:

Truly but what are "self-evident truths?" Our author

goes so far

as to admit that human knowledge of existence, space, and identity are intuitive. They belong to the reason, and not to the understanding, as Coleridge would say. When he admits that the British school has "approximated towards the rational school," and that it "has taken from it some valuable truths," that it is "more idealistic, more rational, and less sensational," the Coleridgeans might say that he has given them a place to stand, from which the whole school of Locke might be moved out of its place. The point is, Where shall we draw the line, as a pure question of philosophy? As one of religion, it is perfectly clear that we are to bow to the revelation of God implicitly; but what can "reason" do of itself, and what can it not do?

Dr. Winslow's work is valuable, especially for the class for whom it is designed. It is brief, and usually clear, and to the point. We should like to see it in general use, and carefully studied.

XXIX.-SUNDAY-SCHOOL LIBRARY OF THE PRESBYTERIAN PUBLICATION COMMITTEE. Philadelphia: Presbyterian House.

Our Committee have issued thirty Sabbath-school books. They are very tastefully got up in fancy covers, stamped and gilt, and well printed, with illustrations. We give a slight account of five of them.

1.-KENNETH FORBES; or, Fourteen Ways of Studying the Bible. Pp. 298.

The Fourteen Ways are, Narrative; Word by word; Separate clauses; Parallel clauses; Contrasted clauses; A single verse; Parallel verses; Contrasted verses; Successive verses; Quoted verses; The Gospel Key; The Scope; The Occasion; The Analogy of Faith. Mrs. Forbes converses with her children in all these various ways. A capital book.

2.-VOICES FROM THE OLD ELM; or Uncle Henry's Talk with the Little Folks. By REV. H. P. ANDREWS, Author of "Six Steps to Honor." Pp. 277.

Uncle Henry, on a visit to his sister, talks to the children, up in the old elm-tree, about prayer and the petitions in the Lord's Prayer.

3. ARNOLD LESLIE; or, The Young Skeptic. Being the History of a Boy who worked his way to honor and competence through many trials and temptations. Written by himself. Pp. 257.

A well-trained Scottish boy came into contact with a specious infi

del. He tried to corrupt him, and partly succeeded; but by the blessing of God upon his early training, the boy escaped.

4.-A SWARM OF B'S; or, Little Children's Duties Explained in Six Charming Stories. Pp. 122.

The B's are: Be obedient; be thankful; be forgiving; be truthful; be contented; be good-tempered. A story on each.

5.-A WILL AND A WAY. A Temperance Story. In verse. BY MRS. M. H. MAXWELL. Pp. 95.

A noble boy, by his efforts, rescued his father from drunkenness.

The Committee have also published a tract called "Presbyterianism Explained," which gives, in a plain, popular way, in 16 pages, an idea of what Presbyterianism is.

It will be seen that the Committee are not idle. The publications are also issued in New York, by A. D. F. Randolph, 683 Broadway.

XXX.-A COMMENTARY ON THE EPISTLE TO THE ROMANS. BY MOSES STUART. Edited and revised by R. D. C. ROBBINS, Professor in Middlebury College. Fourth Edition. Andover: Warren F. Draper. 1859. Pp. 514.

Professor Stuart's Commentary on the Epistle to the Romans is so well known, and has been so thoroughly canvassed, that the reader will merely wish to know what changes have been made by the Editor, in this fourth edition. We learn this in a part of the Preface:—

In the preparation of the present edition, use has been made of most of the Commentaries which have appeared for the first time, or in new improved editions, since the publication of the second edition, some of which are of great value. Rückert, Meyer, Alford, Olshausen, De Wette and Philippi, all have their excellences, and are occasionally referred to, especially in the foot-notes. I have, however, been careful to introduce nothing into the body of the Commentary that is at variance with the theological or exegetical views of Professor Stuart. Wherever I have been led to a different view of any passage, I have either indicated it in the notes, or simply satisfied myself with giving the view of the Author as it appeared in the previous edition. I have endeavored to keep in mind that my province was that of an editor merely. Besides, the desire to reduce the size of the work, has prevented me from making as many additions as I should otherwise have been inclined to do.

It seemed desirable to change the Introduction more than the body of the Commentary. A considerable part of that has accordingly been rewritten. Condensation, with occasional verbal alterations, has been my main object throughout the body of the work. Some of the Excursus, especially the V., have been abridged more freely, as the subjects there discussed were subsequently more fully developed by Professor Stuart, in Articles in the Biblical Repository, and elsewhere.

XXXI. THE AGE OF CHIVALRY. Part I., King Arthur and his Knights. Part II. The Mabinogeon; or, Welsh Popular Tales. BY THOMAS BULFINCH, Author of The Age of Fable." Boston: Crosby, Nichols & Co. 1859. Pp. 414.

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