divide the continents, so does this question widen between the great hemispheres of the sensational and transcendental schools of philosophy and religion. Answer you No; you are then a sensationalist. You logically tend toward materialism, non-causationalism, atheism. You save your religion, as before indicated, by grounding on the historical evidence, and negating all the above isms on the authority of history-based revelation. Answer you Yes; then soul, immortality, causation, God, the whole system of revealed verities, are to you likely to be questionless truths. They may all aid your faith in revelation. Yours may be a Christian philosophy. Your religion and your philosophy may be essentially one. Where such a coincidence is demonstrated, or even made possible, the harmony is quite as reposing and infinitely more happy than Mr. Lewes's quietistic despair. But the mischief is that philosophy here waxes positive upon her own capital. She speaks peremptorily, and dispenses with the aid of revelation. She grows too lofty for the Bible, too pious for the Church. Thus transcendentalism abandons religion by soaring upward, as sensationalism by rushing downward. The former in its exaggerations produces pantheists, ultraists, reformatory fanatics, and spiritualists; the latter produces atheists, sensualists, corruptionists, brutalists.

Thanks are due from our philosophic students to the Appletons for adding this fine volume to their noble list of standard works in that department.

(10.) "The True Woman; or, Life and Happiness at Home and Abroad, by J. T. PECK, D. D., Author of The Central Idea of Christianity.'" (12mo., pp. 400. New-York: Carlton & Porter, 1857.) Done in the author's best style. There is an originality in the outline, a nobleness in the idea, a freshness in the thoughts, a coloring in the style, and a finish in the externals of the book which entitle it to a place in the cabinet library of every woman in our land for many a repeated perusal. New-year comes but once a year; and when that epochal day arrives, Christian parents, place a copy in the hands of your daughter. We know no book besides the Bible more likely to plant effectually in her mind the model idea of the true woman.

With a fine propriety Dr. Peck has inserted as a frontispiece to his volume a beautiful picture of the mother of John Wesley. The classical chasteness of her figure and features, when contemplated with the eye of the connoisseur, are singularly striking. There is not the perfection of feminine beauty; but there is the corporeal semblance of the noblest womanhood. We believe in the traducian theory; namely, that souls produce souls, and so gaze with a' true reverence upon this sweet shadow of an illustrious mother. We gaze upon it, fully believing that the soul that animated that fair frame achieved a grand maternal chef d'œuvre in furnishing the mighty spirit of the Wesley to the world.

In what attractive style Dr. Peck can win attention to the most practical topics, may be seen by the following extract:

"Inequality of rank and condition must exist, so long as there are diversities of talent and taste, and division of labor; but useful employment, in propor tion to health and strength, is the high duty of every human being. The

technical lady is now allowed to work, provided what she does is perfectly use less! She may embroider, but not make a dress! She may make flowers, but not darn a stocking! She may make music, but not coffee! She may dress dolls, but not babies! She may be an exquisite judge of viands on the table, but must carefully avoid the slightest claim to know how they are prepared! She may dismiss her cook, but she must get another, or starve! Now, with all possible delicacy, we pronounce this nonsense; nay, it is the greatest social calamity of any age; an artificial basis, contrary to the will of God, and the indications of nature, upon which it is utterly impossible to construct a healthy social order. Need we show that it reduces the mistress of a family to a state of dependence, that it compels her to acknowledge the superiority of her servants, and subjects her to numberless annoyances, and even insults, which she may not endure, and yet cannot avoid, because she is not a practical woman? Her temper is injured, her personal comforts are abridged, her family is often unhappy, her own physical energies are undeveloped, her health is impaired, her valuable time is lost, and her daughters are reared under the influence of false opinions and a pernicious example. She knows the remedy, but has neither the courage nor the skill to apply it. The real opinions of the most accomplished ladies of America, upon this subject, are quite different from what they are supposed to be. Almost to an individual they deprecate this evil, and acknowledge its source. Many a splendid woman, could she be left to her own convictions, would make any sacrifice, within the limits of reason, to be a competent practical housekeeper. We pronounce it the growing conviction of the most cultivated minds, male and female, north and south, that the true dignity of woman requires reform at precisely this point; and we hail the slightest tendency to this result with undisguised satisfaction."-Pp. 47-49.

(11.) "The Greyson Letters; Selections from the Correspondence of R. E. H. Greyson, Esq. Edited by HENRY ROGERS, Author of the 'Eclipse of Faith,' Reason and Faith,' etc." (12mo., pp. 518. Boston: Gould & Lincoln, 1857.) R. E. H. Greyson is an anagram of the name of Henry Rogers, so that the ostensible editor is the real author of the book. Under this pleasant masquerade, the writer discusses grave topics in a spirited and attractive mode. Knowing that the mass of readers abjure thought, especially upon those topics that imperatively impose the need and duty of thought, he strives with no ordinary talent to wrap up momentous truths in guises that shall beguile attention, open the heart, and steal profound conclusions upon us in a merry and mischievous way. We were not predisposed to like it. We do not relish exactly to find theology mixed up with penny postage, and theodicy held in suspense, while we laugh at the author's feats of male cookery. We have unpleasant reminiscences of some disastrous failures in its pages. The passage containing the colloquy between the Deity and an Irish Adam, over the decalogue, is a piece of most repulsive irreverence. Yet we must, after all, confess that we have seldom or never gone through the discussion of problems that exhaust the nervous fluid in the operation, with more ease and freshness, or with more space in less time or clearer result, than over these profound yet lively pages. Many a reader will read, enjoy, and be instructed by them with great success, provided they get no private intelligence that the book contains metaphysics.

(12.) "Essays in Biography and Criticism, by PETer Bayne, M.A., Author of the Christian Life, Social and Individual,' etc. First Series." (12mo., pp. 426. Boston: Gould & Lincoln; New-York: Sheldon, Blake

man, & Co., 1857.) Mr. Baynes has attained a high rank as a clear thinker and eloquent writer, and these essays will amply sustain his reputation. There are few productions of this class so abounding with rich Christian thought, expressed in vivid and pictured style. The subjects are attractive in themselves, and well selected to call the varied power of the writer into full and vigorous exercise. They are as follows: De Quincy, Tennyson, Mrs. Barrett Browning, Ruskin, Recent British Art, Hugh Miller, The Modern Novel, Currer Bell.

III.-History, Biography, and Topography.

(13.) "America and American Methodism, by the Rev. FREDERIC J. JOBSON: with Prefatory Letters by Rev. THOMAS B. SARGENT, D. D., of Baltimore, and Rev. JOHN HANNAH, D). D., Representative from the British Conference in the Years 1824 and 1856." (12mo., pp. 399. New-York: Virtue, Emmons, & Co., 1857.) Mr. Jobson's fine volume comes to our critical table invested with pleasant associations. The increasing interest with which the intercourse between the two great bodies of Methodism is inspired, the favor able impressions left by Dr. Hannah and Mr. Jobson upon the American mind, the cordial welcome given by the British Conference and people to the American delegation, enhanced by the noble bearing with which, in general, our delegates sustained their representative honors, have all combined to produce a sort of era in the history of our inter-denominational intercourse. Slight shades of variant feeling have disappeared. Our harmony of doctrines and oneness of heart are becoming increasingly clear. The emergence of our British brethren from past disaster into an unequivocal and cheering prosperity has delightfully synchronized with our recovery from secession and judicial pillage, to go forth into a career of unparalleled triumph. Mutual sympathies could, therefore, blend with mutual congratulations. Fraternal affections, thanksgiving to the Father of all mercies for rich blessings in the past, and prayer for the abundant multiplication of blessings in the future, have united every heart. So may it ever be. Never may religious discord or national hostility separate those who, divided by the ocean, are still, in language, race, and religion, essentially one.

The honored delegation of the British Conference arrived at New-York in April, 1856, and being received with fraternal greetings and hospitalities, spent a few days in the great commercial emporium of our nation. Thence they passed southward, making stoppages at Philadelphia and at Baltimore; at which places their recorded impressions are proof that their attention was alive with vivid interest. At our political capital they surveyed the institutes and edifices belonging to our central government. Thence crossing the Alleghanies by the steam car, they paid their respects to the Queen City, that proudly sitteth on the banks of the Ohio; and finally they made a permanent stoppage at their official destination, Indianapolis, the seat of the General Conference of the Methodist Episcopal Church. Here Mr. Jobson makes a pause, and spreads out six rich chapters upon the history and biogra

phy of American Methodism, and the principal characters, and the proceedings and results, of the General Conference, then in session.

Leaving Cincinnati, our friends pass down to St. Louis, enjoy the grandeur of the Mississippi, look over the prairies, meditate upon our aborigines, glance a thought toward Mormondom, and, winding around through Chicago, pass Detroit for the Falls. Departing thence through Canada to Montreal, Mr. Jobson takes his way, by Champlain, first to Boston, and then back through Albany to New-York. On the 11th of June the delegates took homeward sail, and with prosperous voyaging landed at Liverpool, having performed a travel of 11,000 miles, and made the most extensive observation, in a fine spring vacation of less than twelve weeks.

We like to travel with Mr. Jobson. He is a true and genial spirit, with a great heart vocal with eloquent utterance, rich with nature's noblest impulses, and warmed and sanctified with the unctions of our blessed Gospel. His style has power, less from a wiry outline, or a terse precision, or an intensity of phrase, than from its soft rich flow and its abounding volume. Hence his painting of natural scenery has much of the spontaneous and natural vraisemblance that charms us in Irving. His observations on men, manners, and institutions show how immensely a genial sympathy, limited by conscientious truth, aids the searching eye and the accurate judgment. Our detractors and satirists may benefit, while they provoke us, by pointing out, with a keen, unflinching finger, the faults we indulge. But our friends are our most accurate judges as well as our truest benefactors.

Mr. Jobson is no flatterer. His soul expands over our expanding greatness, and his pulse proudly feels that it beats with a fraternal blood. He is proud of America, and prouder still of American Methodism. But not a whit the less keen and jealous is his eye to detect all the symptoms, with all their aggravations, of that vital malady which threatens to make our history a failure. He sees, as the world sees, with infinite loathing, that infernal system which transforms our self-styled democracy into a lie, and one half our Methodism into a twin mendacity. He sees our national executive, created by our Southern slave-power combined with our Northern mob-power-the genuine blended image of both-aiming, by the most unscrupulous lawlessness, to attain the ends of the most unscrupulous despotism. With all the interior and home horrors of the slavery system, and the black-hearted state legislation, sanctified by the piety of an Iscariot Church, and sustained by the administration of a Lynch judiciary, the chapter of Mr. Jobson on the subject shows the most perfect acquaintance and the most perfect faithfulness of delineation. Trained in the vigorous school of English abolitionism, of which the competent masters were Watson and Wesley, he smiles with a good-natured contempt as he riddles the stereotype sophisms with which puling apologists attempt to glose over the abominations of despotism. So far from not being able to 'comprehend" the subject, he comprehends it, alas! a little too well.

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And the English Conference, be it here recorded, did in the most quiet, yet most unequivocal way, SHUT ITS DOOR IN THE face of the Church, SOUTH. It thereby solemnly confirmed and ratified, before God and the world, the precedent set to the same effect by the Methodist Episcopal Church

of these United States. It reaffirmed the verdict that the Church, South, is a pro-slavery church. We pretend not to judge whether or not the Church, South, consists of salvable Christians; but this we say, with the profoundest sorrow, that they are inculpated in a great MORAL HERESY, by which they must stand out of the door of our communion, until, by penitence and purgation, they obtain a due restorement. For that blessed day of revival and reunion, let our hopes survive and our prayers devoutly ascend.

(14.) "The Life and Labors of the Rev. T. H. Gallaudet, LL.D., by Rev. HEMAN HUMPHREY, D.D." (12mo., pp. 440. New-York: Carter & Brothers, 1857.) The blessed philanthropist, Gallaudet, was one of the descendants of the Huguenots whom Louis XIV. drove from his dominion by the revocation of the Edict of Nantes. He was born 1787, in Philadelphia, but spent his life mostly in Hartford, Connecticut. Here he was led by the case of the deaf mute Alice Cogswell to visit France, and, under the celebrated Abbé Sicard, to become accomplished in the art of teaching that class of unfortunates. Thereby an institution was founded, which became the pioneer of some twenty now existing in our country for the same benevolent object. For several years Mr. Gallaudet, aided by Leclerc, a young French mute whom he persuaded to come with him from Paris to this country, taught in this institute. His rare benevolence of heart, amiable manners, and genius for imparting instruction, produced an eminent success. Ill health compelled him at length to resign, and during an interval of leisure of some years he produced some publications characterized by his peculiar powers of communicating to the simplest mind, by means of happy illustrations, the deep truths of the soul and of God. These publications have been translated into foreign languages; and an interesting letter is given from the King of Siam, in inimitably bad English, expressing the royal wish for further books, as well as admiration for the writer. During the remainder of his life, Mr. Gallaudet filled the chaplaincy of the Insane Retreat at Hartford, where he closed his labors of love and mercy with an end of transcendant peace. Tears, such as are shed for the good alone, from those who had no voice to bless his memory, bedewed the grave of Gallaudet. By that same grateful class a monument, engraved with emblems of most appropriate beauty, was raised to his memory. And this volume from the pen of ex-President Humphrey is a suitable memorial from a class-mate of the subject. It is a most mysterious anomaly in human nature, that the records of conquerors and destroyers fasten the attention and attract the interest so much more intensely than the history of deeds of benevolence and lives of good doing. Why does the human heart so bribe men to devastate and destroy, rather than win them to succor and to bless? Were it not so, and human nature were true to itself, the biography of Gallaudet would be in every reader's hand, while the history of Napoleon would be an obscure and hateful legend.

Gallaudet spent some months in England and Scotland, during which he became acquainted with Zachary Macaulay, Chalmers, Dugald Stewart, and Dr. Thomas Brown. Macaulay (the father of the celebrated historian) was an eminent philanthropist, a leader of the great battle of English abolitionism, and