for in Shakspeare or Cowper, in Scott or Byron." On what ground Cowper is thus excluded from the class of devotional poets, and named in connexion with Shakspeare, Byron, etc., we know not. On page 59 is the following sentence: "How much more picturesque than Homer is Solomon or Job." We have often seen comparisons instituted between Isaiah and Homer, and indeed the matchless fire and energy of these great poets will allow, and even invite a comparison. But we never before heard that the picturesque was the chief or peculiar characteristic of the Grecian bard; or that his epics, the Iliad and Odyssey, could be compared to the pastorals of the Jewish monarch. A similar failure to designate by a single epithet the peculiar excellence of a writer, may be seen on page 53, where Addison is styled "the most neat and nervous" of all the English classical writers. Surely the author must have forgotten the prose writings of Milton, Swift, Sir Francis Bacon, Hooker, Chillingworth, Harrington, Cudworth, and other writers of the early age of English literature: or of Johnson, Burke, and a host of others of a later age, all of which are far superior in strength to the writings of Addison. The harmony, simplicity, and elegance of Addison's compositions have rarely if ever been equalled, but they have always been regarded as deficient in strength. Blair represents him as "failing in strength and precision."

We observe a want of uniformity in the orthography of proper names. The followers of the false prophet are sometimes called Mahomedans, and sometimes Mahometans. The name of Prof. Dugald Stewart is at one time, Stewart, at another Stuart. Bishop Warburton's name is also printed in different ways. Nor is the author always correct in his Latin quotations, as may be seen in "clare et venerabile nomen," on page 98. The typographical errors are numerous.

We allude to these blemishes, not as detracting from the essential merit of the Lectures, but as furnishing a warning to every author to examine well his positions, authorities, and proof-sheets. The type and external execution of the book, aside from these inaccuracies, is altogether attractive.

7.-Annals of Yale College, from its Foundation to the year 1831. By Ebenezer Baldwin. To which is added an Appendix, bringing it down to 1838. Second Edition. New Haven: B. & W. Noyes, 1838. pp. 343.

It is interesting to trace the history of our oldest institutions of learning to their small beginnings in the piety, patriotism

and enlightened philanthropy of the early inhabitants of this country. These histories read lessons to us of important practical bearing upon the numerous enterprises which are now on foot, to establish similar institutions in our new states and territories. In the light of what has been, we may anticipate the most desirable results from similar endeavors. We may learn, too, the many difficulties and severe trials which the founders of such institutions, in new countries, will have to encounter.

Yale College is one of the most venerable of our literary seminaries. Though second to Cambridge in age and extent of endowment, it yields not the palm in the thoroughness of its instruction and the extent of its usefulness; and on these and some other accounts, it has of late become more a favorite than its senior. That it is so much younger than Cambridge, appears to have been the result of the kindness of its founders towards that institution, in its infancy, rather than of their lack of literary zeal. For a number of years previous to the commencement of their own institution, the inhabitants of the New Haven colony freely contributed to the support of Cambridge College, under the approval of the General Court, authorizing the collection, from "every one in this plantation, whose heart is willing to contribute thereunto, a peck of wheat or the value of it." These acts of kindness are related in the Annals in the language of original records from the year 1639. In 1701 the charter of Yale College was granted, and its first Commencement was held in Saybrook, 1702, where it remained until 1713, after which the change of its location was warmly discussed; it was removed from town to town, in the colony, and had no certain dwelling-place, until 1717, when it was permanently established at New Haven.

To the numerous graduates of Yale College, these Annals should be an acceptable present while they contain much that is curious and instructive to the founders and conductors of other institutions.

8.-The Condensed Commentary and Family Exposition of the Holy Bible; containing the most valuable Criticisms of the best Biblical Writers, with Practical Reflections, and Marginal References, Chronology, Indexes, etc. By Rev. Ingram Cobbin, M. A. London: Thomas Ward & Co., 1837.

This Commentary is of nearly the same dimensions as the "Cottage Bible," which was re-printed in New York several

years since, and edited by Rev. Dr. Patton. It differs from the Cottage Bible, in that the Notes are more critical, and the Practical Reflections are entirely separate from the Notes. The Notes are little more than a compilation, selected from such authors as Patrick, Lowth, Whitby, Gill, Guise, Doddridge, Macknight, Stuart, etc. The Practical Reflections are brief, but judicious and instructive. The work discovers a wide range of Biblical reading, and must have cost the Editor much labor. Its spirit is decidedly evangelical, and it may be used with profit in families, and by Sabbath School teachers. It is very little known, we believe, in this country. 9.-Elements of Mental Philosophy, Embracing the Two Departments of the Intellect and the Sensibilities. By Thomas C. Upham, Professor of Mental and Moral Philosophy in Bowdoin College. In two Volumes, Third Edition. Portland. William Hyde, 1839. pp. 461, 468. These volumes have been for some years before the public, and have acquired for their author a place in the first rank of writers on Mental Philosophy. They have just made their appearance in a Third Edition. As separate treatises they are important, and bid fair to become standard works in the departments to which they are devoted. But they are still more valuable, considered in connexion with the continued investigations of the author. They are the commencement of a series of works, which are designed to give a concise, but on the whole, a comprehensive and complete view of the leading principles of the great subject of Mental Philosophy.

The first volume is occupied with the perceptive or intellective part of man; that portion of the human mind whose office it is to perceive, to abstract, to compare, to combine and reason.

The second volume is wholly taken up with another, and, in some respects, a still more important part of our nature, the sensibilities. It of course embraces the interesting subject of the emotions in their almost numberless varieties;—of the desires, which are based upon the emotions ;-of those complex states of mind, which are denominated the passions and the affections; and also of the distinct classes of moral feelings.

Besides the volumes above described, the third volume of the series has been some time before the public, and is highly appreciated. It is a "Treatise on the Will," and is published separately. This work is not designed to present a merely theological aspect and bearing of the subject, but is a purely philosophical and practical treatise.

A fourth volume, which is also to be published separately, and which will complete the series, we are happy to learn is now in the press of the Messrs. Harper of New-York. This volume is devoted to the subject of Imperfect and Disordered Mental Action.

Thus we are likely soon to be put in possession of a complete system of Mental Philosophy from the pen of an American author, who is already taking rank with the most approved Professor Upham has and distinguished writers on the Mind. for a number of years occupied the chair which he now honors in Bowdoin College. He has studied with diligence the standard works in our own language and the Psychological systems of the German and French Schools. He has pursued his investigations not as a partisan, but as a calm and candid inquirer after truth. His system therefore is not a copy of any other, but without any apparent effort at novelty, is strongly marked with original thought. His inquiries are conducted in a spirit, which, without exciting needless controversy, is well suited to advance the cause of mental science.

An Abridgement of the first two volumes above named has also been published, embracing in a condensed view the leading doctrines of the larger work. This is in one volume, and has already reached its Fourth Edition.

These works, except the Treatise on the Will, have not heretofore been noticed in the Repository. We have therefore thought it proper to allude to them all, in the present notice. When the volume on Imperfect and Disordered Mental Action shall have made its appearance, we will give it our attention;—and we hope hereafter to see the whole series presented to the public in a uniform edition, which we may notice as a whole.

10.-The Law of Christ respecting Civil Obedience, especially in the Payment of Tribute; with an Appendix of Documents and Notes: to which are added Two Addresses on the Voluntary Church Controversy. By John Brown, D. D., Minister of the United Associate Congregation, Broughton Place, Edinburgh; and Professor of Exegetical Theology to the United Secession Church. Third Edition, Improved and Enlarged. London: William Ball, 1839. pp. 539, octavo.

This work, which has been politely furnished us by the author, we regret to say, has so recently come to hand that

we are not able to give it the notice which it deserves, in the present No. of the Repository. We have, however, examined it sufficiently to perceive that it is an able and a finished treatise on the general subject to which it is devoted. It is a work which requires to be studied. The topics embraced in it involve some of the deepest principles of morals and of political economy; principles too, which have been often and extensively misunderstood and perverted. A hasty judgment, passed upon this work, could not, and ought not to be respected. We shall, therefore, at present, only briefly state our impressions, after a hurried perusal of portions of the volume, reserving our remarks on the arguments, by which its main positions are sustained, for a more formal Review in a future No. of the Repository.

The work is founded on that celebrated and often-repeated passage in Romans 13: 1-7. "Let every soul be subject unto the higher powers," etc., and is an exposition and enforcement of the doctrines of the Apostle in this passage, as understood by our author, in their application to the much agitated question of "Church and State," in the British empire. The occasion of the composition and publication of this discussion, first from the pulpit, and then from the press, was the following.

Dr. Brown, it appears is the only minister of the United Secession Church in Edinburgh, who, in consequence of the value of the house which he occupies, is liable to be assessed for the "annuity tax," for the support of the Established Church. So long ago as 1835, having declined to pay the tax imposed for the above purpose, he was publicly accused, in the city papers, of having violated the law of Christ contained in the passage above named. This induced him to attempt the exposition, which was first prepared for the people of his own charge, and is now before the public, fortified by a mass of authorities from Ethical writers of the highest name, which have swelled his Appendix to a size much surpassing that of the exposition itself. This collection of opinions is highly instructive, and adds much to the value of the work.

Our author goes the whole for sustaining the authority of the civil government, and for enforcing obedience to it, in regard to all the legitimate ends and purposes of government. But the compulsory support of a particular form of religious doctrine or worship he treats as a usurpation on the part of the civil government, to which we are not bound to submit; and maintains, that here, "we ought to obey God rather than men," and to submit to the "spoiling of our goods," rather