INSPIRATION NOT GUIDANCE, NOR INTUITION: OR THE PLENARY INSPIRATION OF THE HOLY SCRIPTURES. Second Series. By ELEAZAR LORD. New-York: A. D. F. RANDOLPH, 683 Broadway. 1858.

THE object of the book before us is to maintain the plenary verbal inspiration of the Holy Scriptures. This is argued from the Scriptures themselves, and from the constitution of the human mind. In the preceding volume, the author advanced and illustrated the following among other propositions that the word Inspiration signifies breathing into-breathing, conveying thoughts into the mind: that inspiration was a Divine act, exerted, not on the faculties of the sacred penmen, but exerted in conveying to their minds the thoughts which they were to express in writing: that it is, according to man's constitution, a law of his mind, that he thinks in words; that he conceives, receives from others, is conscious of, remembers, and expresses thoughts, only in words and signs equivalent to vocal articulations; that words and intelligible signs are the sole medium and instrument of thought; that thoughts are conveyed from one human mind to another only in words and signs; and accordingly, that, in conformity to man's nature, the divine thoughts were conveyed into the minds of the sacred writers, in words, by inspiration. In support of these leading propositions, a variety of subordinate questions are examined. Words are held to be representatives, not of things, but of thoughts only; and, when intelligently used, words are held to express particular thoughts as perfectly as the thoughts themselves are conceived by the mind. And since thoughts cannot be conveyed from one human mind to another, so as to make the recipient conscious of them, apart from words, it is maintained that thoughts inspired into a prophet's mind, must have been inspired in words; and that what the sacred penmen wrote was inspired into their minds in the language, style, and idiom of the respective writers, because they understood and were qualified to write, that language in that style; because their readers also were qualified to understand what they so wrote; and because when translated into the like phraseology of different nations, what they wrote would be level to the capacity.of the common people, whose thoughts and style of expression are, for the most part, essentially alike.

In the present volume, our author reiterates his former positions, and illustrates the subject by new investigations. In the Second Chapter, he states what was not, and what was effected by the divine act of inspiration. The Third treats of language, as the mediate instrumentality of intelligible communication between the infinite and finite minds. The Fourth examines an article on Inspiration, in the 'Bibliotheca Sacra,' and contrasts its theoretical with its Scriptural doctrines and definitions. The Fifth considers an article on Inspiration in the 'Princeton Review,' contrasts its theoretical with its Scriptural definitions and statements, and dissents from its views of infallible guidance.

In the Sixth Chapter on instinct, intuition, and intellectual action, Instinct and Intuition are compared, and distinguished from intellectual action;

a doctrine of MILL'S system of logic concerning intuition is opposed; and Sir WILLIAM HAMILTON's Philosophy of Common Sense is examined with reference to its confounding intuition with inspiration. In these disquisitions, our author maintains, and we think with insurmountable arguments, that our intuitions are not simply independent spontaneous exercises of the mind, but are mental perceptions of such truths only, as are made obvious by our intellectual conception of related and collateral truths: as when we conceive of the whole and of a part of a particular thing, we intuitively (spontaneously and necessarily) perceive the truth, that the whole is greater than the part. Yet we are not conscious of this perception till we intellectually conceive it in words. It is a spontaneous mental perception, which no sooner takes place, than it becomes an object of intellectual apprehension, conception, thought, and consciousness in words. This mode of mental action being admitted, it is manifestly impossible that divine revelations should be intuitively discovered. For in order to the discovery, those collateral truths, the knowledge of which makes the discovered truths obvious, must be previously known, and must at the moment be intellectually conceived in words: which conditions are as necessary as the presence of light to the visual perception and discrimination of colors and proportions, when the eyes are opened.

It is notorious, that the rationalistic philosophers and theologians, who hold to nothing supernatural in religion, ascribe all that is extraordinary in the disclosures of the sacred oracles, to intuition - the inspirations of genius, and the like rejecting the doctrine of supernatural inspiration, and especially the idea of either thoughts or words being conveyed to the human mind by inspiration. If the author's views of intuition are sound, and his conclusions just, the importance of their bearing on the question of plenary divine inspiration cannot fail to be perceived.

The Seventh Chapter, and the last, is an extended review of the ‘Discourses of Professor LEE, of Dublin,' on the Inspiration of Holy Scripture of his theme, his theory, his definitions, his matter, its tendency, his inconsistencies, his paradoxes, his reasons for rejecting the so-called mechanical theory of Inspiration, his distinction between Revelation and Inspiration, etc., etc.

It would be in vain to attempt, in the brief space at our command, to present a particular statement of the topics comprised in this Chapter. A large portion of it is taken up in showing that the assumptions of the author on which he founds his peculiar theory of Inspiration-as the result of a combined exercise of divine and human agency. and his distinction between Revelation and Inspiration, are utterly unfounded.

In view of the whole discussion, we are fain to say, that it appears to sustain and settle several material points: such as:

That by the laws of our mental constitution, we think, and receive, and are conscious of thoughts, only in words.

That Inspiration is a divine act or influence exerted in conveying, inbreathing, thoughts into the minds of the sacred writers; and not an influence exerted on their faculties.

That the inspiration of thoughts necessarily includes the inspiration of the words which express them, since man could not in the natural exercise of his faculties, receive and be conscious of the thoughts apart from the words. That it is the nature and effect of the divine act of inspiration to contey thoughts thoughts in words to be expressed, reiterated, vocally or in writing, by the recipient. And that it is not the nature or effect of that divine act, to guide or otherwise control or influence the faculties of the recipient, excite his intellect in an extraordinary manner or degree, or to enable him to select the words to be recorded, or to discover by intuition the truths to be expressed.

That the Holy Scriptures are properly denominated the word of God, and as such, are infallible, because He inspired them the thoughts and words which constitute them into the minds of the sacred writers, to be written, word by word, for them.

Good paper, and Mr. GRAY's clear, legible type, make the volume externally most acceptable to the reader.

COURTSHIP AND MATRIMONY: WITH OTHER SKETCHES FROM SCENES AND EXPERIENCES IN SOCIAL LIFE. BY ROBERT MORRIS. In one Volume: pp. 508. Philadelphia: T. B. PETERSON AND BROTPERS.

This is in all respects an unexceptionable book. It cannot fail, rightly regarded, to be productive of great good. Its precepts, its inculcations, its illus trative incidents, its simplicity, its earnestness, and its directness, will commend it, we are quite certain, to a wide and general acceptance. We heartily, and with the fullest confidence, indorse the commendation bestowed upon the work by our friend and correspondent, CHARLES G. LELAND, Esq., in the columns of the Philadelphia daily journal with which he is editorially connected, the 'Evening Bulletin.' Mr. LELAND observes:

'THE characteristics of Mr. MORRIS' mind are those of high-toned integrity, clear common-sense, and a tendency to present life in its purest yet most soundly practical aspects. And all of these traits, clad in a refined and highly attractive language, are strongly marked in the work before us. We have seldom seen a book which inspired more sincerely the feelings of respect and regard for the author, so manifest are the moral merits and the sincere desire to do good which appears on every page. It is a matter of real regret that works of exactly this character, free from sectarian feeling or the impulses of mere bookmaking, are so rare. Were there more of them, there would be more respect for that class of literati who do not pander merely to 'excitement.' This is in every respect a Family Book - -one intended for every-day reading-one which no family should be without, and which cannot be a familiar inmate of any family without inspiring more or less good-feeling and sensible reflection in the hearts of all who look into it. Among the many interesting pieces which it contains, we would specify, as fully confirming all that we have said, those of Never Give Up,' 'Success or Failure,' 'A Start in Life,' 'The Choice of a Profession,' ' Early Training,' 'The Mother and her Sons,' ' Matrimony, or a Bache

lor in a Dilemma,' 'Occupation, or the Uses of a Trade or a Profession,' 'Married Life,' 'Home Festivals,' 'The Invalid,' 'Style and Dress,' and 'Home and its Harmonies.' These titles, indeed, indicate to a degree the substantial character and merit of the book. The work in question having attracted the most enthusiastic admiration of our townsman, and retired Book-seller and Publisher, Mr. JOHN GRIGG, (who has himself written those Rules for young men which indicate literary tendencies analogous to those in this work,) it has been most appropriately dedicated to him, 'as a slight tribute of respect for his energy of character, benevolence of spirit, and generosity of nature.' In a letter referring to Courtship and Matrimony,' Mr. GRIGG speaks of it as a book better deserving extensive circulation among families than any other printed, excepting the BIBLE.'

It is due to the enterprising and popular publishers to state, that they have placed the volume before the public in an appropriate and becoming garb. An exceedingly well-engraved portrait of the author fronts the title-page, and adds not a little to the intellectual attractions of the work.

SHALMAH IN PURSUIT OF FREEDOM. Translated from the Original Showiah, by an American Citizen. New-York: THATCHER AND HUTCHINSON.

THE author of 'Shalmah' has, or rather aimed to have, 'two strings to his bow,' for his book belongs to two distinct classes of fiction. It has more prototypes in the first than we can at this moment remember. Among these are the Persian Letters' of MONTESQUIEU; 'The Letters of the Turkish Spy;' GOLDSMITH'S 'Citizen of the World,' and Miss HAMILTON'S 'Hindoo Rajah.' In these works the manners and customs of Europe are described and judged from what their authors supposed to be the stand-point of intelligent but semicivilized foreigners. 'Europe seen through Asiatic Eyes,' would not be a bad second title for them. They are not without talent, but they never for a moment delude their readers — if they have any at this late day — into the belief that they are what they pretend to be: the cleverest of them lacks vraisemblance. When 'The Arabian Nights' was newly done into French, and from that language into the various tongues of Europe, the ignorance of the public in all that related to occidental modes of thinking, allowed the writers of these imitations a great deal of latitude. Their safeguard lay in the fact that their readers were full as ignorant as themselves, which is saying a great deal. Now, however, nous avons changé tout cela, and are not likely to suffer much from such attacks in future. To say that 'Shalmah' is not more successful than its predecessors, is to put a fine point on it: it is not successful at all. The author makes his hero-who, by the way, is a chief of the Kabyles, a tribe inhabiting the high regions among the mountains of Algiers — write like a European or half-demented American. He simulates a lamentable ignorance of the land through which he travels, namely, the United States, and indulges largely in florid writing, laboring under the impression that it is the true expression of a child of nature in short, poetry. But he is mistaken: he is not necessarily poetical because he is not prosaic. The work then fail

ing in its first object, that of representing faithfully the modes of thinking of a Kabyle chief, it only remains to test it by its second, which is no less than a sectional satire on the institutions of the country, especially one, which, like the poet's sweet-heart,

'Shall be nameless here.'

The sub-title, 'In Pursuit of Freedom,' indicates its purpose. We are not vain enough to imagine that we are faultless as a people, but we have managed to survive the attacks of all sorts of cockneys, some of them very clever ones too, so we have no fear of 'Shalmah' setting the nation by the ears. One word more and we have done. If the author be, as he professes, an American, we commend to his prayerful consideration that old but musty proverb about the bird and its nest.

LEGENDS AND LYRICS. BY ADELAIDE ANNE PROCTOR. New-York: D. APPLETON AND COMPANY.

THE readers of BARRY CORNWALL'S English Songs' - and their name is legion-were pleasantly aware of the existence of Miss PROCTOR long before she ventured into the lists in which her father has distinguished himself. She forms the subject of two of the most charming poems in that collection; the one a dainty little song-such a song as only BARRY CORNWALL can write entitled 'Golden-tressed ADELAIDE;' the other a sonnet, 'To ADELAIDE. The first commences in this fashion:

The 'little maid' no longer needs 'the little song' of her 'mother dear,' for she has grown up into a serious and thoughtful woman, and sings a song of her own. We cannot say that it always 'suits a merry, merry ear,' for the prevailing tone of Miss PROCTOR'S verse is that of melancholy; but it is very pleasant reading for all that. Like the goddess of KEATS' ode,

SHE dwells with Beauty, Beauty that must die,

And Joy whose hand is ever at his lips,

Bidding adieu.'

Of course Miss PROCTOR is not equal to her father, for in his peculiar walk of poetry he stands alone - the sweetest and most felicitous lyrist that England has produced since the age of ELIZABETH; but she is worthy to be the child of that noble old poet. Her poetry is sweet and graceful, with a quiet vein of sentiment and reflection. Whatever her theme - and her range of subjects is wide and varied—she is essentially womanly in her treatment of it. The best pieces in her volume, in our way of thinking, are 'A Woman's Question,' and ‘A Dream.' There is something about the latter which reminds us of HEINRICH HEINE. It is in the best school of German art.