tends is not injurious to the constitution by producing plethora, but in which the mischief is occasioned by something noxious being retained in the system, which the discharge ought to have carried off. This something noxious' appears to produce flatulence, and therefore, in order to cure amenorrhoea, we must endeavour to remove the flatulence; viz. to remove the symptom, in order to destroy the primary disease. Dr. R. is naturally led to treat of the effects produced on the stomach by alcohol, in its different modifications; and we are informed that this substance, chemically examined, is principally hydrogen,' and that, as hydrogen possesses a powerful affinity for oxyen, whether in the human body or not,' it follows that spirituous liquors create their mischievous effects by robbing the blood of its oxygen. Before we can admit this explanation, we should be glad to know on what authority its fundamental position rests; because, according to the most approved experiments with which we are acquainted, hydrogen composes no more that about 15 per cent. of alcohol, instead of forming its principal constituent. Alcohol, however, is not the substance which proves so injurious to the drinkers of malt liquor; which contains a mucilaginous substance, a narcotic principle, very different in its operation from wine or spirits so that, in this case, we suppose, the oxygen is not taken out of the system: but perhaps an affinity may subsist between this narcotic principle and the vitality of the stomach, since narcotics are considered as nearly allied to poisons. We afterward meet with a number of remarks, strictly practical in their nature, on pains of the stomach, and on the different causes from which they proceed. Some of the observations are not without a certain degree of value but they are delivered in so desultory a manner, and are so mixed with baser matter, that few persons will take the trouble of separating the metal from the rubbish in which it is embedded. We shall, however, make one quotation from this part of the work, containing the characteristics by which we may recognize rheumatism of the stomach : When the rheumatism happens to be scated in the region of the stomach, it may be distinguished by the following symptoms: 1st. The pain is not so violent and spasmodic, but more permanent than pain in the stomach itself generally is. 2d. It is not so circumscribed, but extends to the side, sometimes to the back, and is affected by changes of temperature. 3d. The pain is increased by the action of particular muscles, by raising the arm or inclining to one side, which has not in general an influence on pains in the stomach. 4th. The appetite is not impaired; neither is there much flatulence, which more or less will be found to attend complaints of the stomach, 5th. The 5th. The countenance retains its ordinary appearance of health: and, Lastly, on attending to the cause and manner of its approach.' Our remarks on this work will (we hope) enable our readers to form a correct judgment of its merits, and to determine as to the justness of the prognostics which we unwillingly drew from a perusal of the preface. It gives us no pleasure to pass an unfavourable opinion on the literary labours of any respectable professional writer, but our critical duty is imperious, and paramount to all other considerations. ANT. X. Sermons, by the Rev. Thomas Jervis. 8vo. pp. 451. 10s. 6d. boards. Johnson and Co. 1811. N spite of the authorities adduced by Mr. Jervis in his preface, we very much doubt the fact that a taste for sermon-reading is a leading feature of the present age: but we have no hesitation in admitting that, if the generality of sermons were successfully written on the model of those which he has presented to the public, it would be a proof of bad taste, as well as of declining virtue, not to be attracted by them. The sensible and reflecting part of mankind, and all persons who are sollicitous of improving their minds by moral culture, or of regulating their hearts and guiding their lives by the purest and most amiable principles, will follow this preacher with much pleasure through his several disquisitions; the aim of which is to call into action all that is beautiful in virtue and ennobling in religion. Mr. Jervis's object is practical; and therefore he does not endeavour to form the man of creeds, but the man of conduct. To combine benevolence with piety, and urbanity with purity, is the lesson which he inculcates; and hence all those who copied his delineation of Christian virtue would be truly great and estimable characters; while such as followed the preacher in his estimate of life, and adapted his maxims under its several vicissitudes, would be more happy than most of those who seek pleasure on the vulgar system. No idle declamations against the vanity of the world degrade Mr. Jervis's oratory. His pictures of sublunary pageantry are adduced to prove that all our best happiness is seated in the mind; and hence, like Juvenal, after his lecture on the vanity of human wishes, he inculcates the importance and the soul-exhilarating properties of virtue, which, being in our own power, raises us superior to external accidents : "Monstro quod ipse tibi possis dare. Semita certe It will be evident to the reader of these sermons, that Mr. J. has an elegant and poetical mind. His quotations are happily introduced his style is rather chaste than elevated; and if he has a good delivery, we should imagine that a genteel audience would be highly gratified by his public services. The attention which he has paid to the improvement and right direction of young persons is highly commendable. To them he exhibits religion and virtue in their best attractions; and all ingenuous youth must feel the force of the truth, as he has placed it before them. After such an encomium, it may be supposed that we ought to enter into a full examination of the volume before us: but we cannot spare room for an article of such length, as the execution of such a task would require. We must therefore content ourselves with mentioning some of the subjects of these discourses, and with subjoining a specimen or two of Mr. Jervis's manner of preaching. His topics are principally - The truth and excellence of the Christian religion-The light of the Gospel-Religious Knowlege the foundation of religious principle- Education-The value of an unblemished reputation The house of mourning-The glory of God in the works of creation - Genuine religion not speculative but practical-The danger of prevailing custom and example -Moral beauty-Benevolence-Courtesy the law of social life-The consolations of friendship-The prayer of Agar. -Consolatory views of Providence amid the vicissitudes of life-The vanity of the world, Reflections on the great journey of human life, &c. Having illustrated the beauty of virtue by examples taken from heathen antiquity, and from the O. and N. Testaments, the Preacher concludes by presenting the great example of the author and finisher of our faith: To those instances of the beauty of virtue which have been adduced, we might add one example, which surpasses all the rest. How lovely was the life of Jesus! How amiable and kind his conde scension to our frail condition! His benevolence was without a parallel. His love was stronger than death. In his transcendent example we see virtue, as it were, embodied in the human shape. Here indeed we see, in that well-known and highly figurative phraseology, "God manifest in the flesh," those godlike virtues which are essential to the nature of the Deity, exemplified in the life of his holy and beloved servant, From the characters here pointed out, as patterns of the moral beauty and loveliness of virtue, we may form an idea of the meaning of the expression in the text, "whatsoever things are lovely.": It is lovely-not to be impatient, restless and disconcerted by every untoward accident, or depressed by disappointment and misfor tune--but to be patient, resigned, and contented in every condition, in which Providence may place us. It is lovely-not to be rapacious, covetous, and devoted to our own selfish interests in all thingsbut to consult the welfare of others, and to do all we can to promote it. It is lovely-not to avail ourselves of the power we may pos-/ sibly possess, of acting according to our own arbitrary pleasure or capricious will, without regard to the inclinations or the feelings of, those with whom we are connected-but, by all the means in our power, to render their lives easy, comfortable, and happy. It is lovely-not to indulge moroseness of temper, to give a loose to turbulent and irascible passions, or to harbour sentiments of malice, envy, and revenge-but to exercise the virtues of gentleness and humility; to be kindly affectioned one towards another, each esteeming other better than himself. Lovely is the ornament of a meek and quiet spirit, which is, in the sight of God, of great price.' In the discourse on the consolations of Friendship, Mr. Jervis is as animated as Cicero, on this engaging subject; and the nature and properties of friendship are well delineated: but, as this description is rather too long for our purpose, we shall in its stead' copy a passage from the sermon on Courtesy. • The religion of Jesus is the most liberal institution in the world.' In this school we are taught the most refined lessons of courtesy and humanity; lessons which are conducive to the welfare of the community at large, as well as to the individual comfort and happiness of private persons. We are here taught, that no man should live to. himself, or confine his views within the narrow sphere of his own particular concerns; but that every man should study to enlarge the bounds of his usefulness and benevolence; that he should not merely consult his own ease, but should interest himself in the happiness of others; that he should delight in the offices of beneficence, and meditate designs of courtesy to all; that, by his kind wishes, assiduities, and exertions, he should aim to exhilarate the hearts, and brighten up the countenances of all around him, encircling the whole creation of God in one general embrace of love, esteem, and affection. Amidst a variety of precepts dispersed throughout the gospel, which discover the amiable spirit of its author, and diffuse a wonderful beauty and lustre over the whole, that is not the least remarkable which we have selected from the interesting epistles of Peter: It does honour to his feelings as a man, and his attainments as a Christian ; It comes directly from the heart, and eloquently speaks to the heart, in the simple but affecting language of philanthropy and truth. "Finally (says the Apostle)-be all of the same mind, be compas.. sionate, be full of brotherly kindness, be tenderly affectioned, be hum.. ble minded," or, as it is in the common version, BE COURTEOUS. Who is not charmed with the benign spirit of this admirable precept? Who does not feel the irresistible force of it? I am persuaded its energy will be more sensibly felt by you, than I can pos,, sibly express it. It would require the skill and pencil of a master, to delineate in its true colours the character it imports; I can only sketch out the general outline; and must afterwards leave it to yours selves to finish the picture, to add to it the fine touches, the inexpressible graces of perfection. That christian courtesy, which is to be the subject of our present meditations, is a duty of the second class; but not, on that account, the less important; for, if we neglect those relative duties which we owe to our fellow-creatures, our virtue must be incomplete; our conduct can never be consistent, never conformable to the precepts and the example of that consummate teacher of benevolence and social virtue, who has taught us not only to love God with all our hearts," but also, "to love our neighbour as ourselves." And this is a principle upon the cultivation of which the regulation, good order, and happiness of all society does very much depend.' The discourse on the Vanity of the World thus concludes: From the attacks of this inexorable foe [Death], where shall we find a refuge amidst the vanities of the world? Where shall we seek a remedy against the evils he inflicts? The world itself is but a vast cemetery, or receptacle for the multitude of his victims. Riches cannot ransom, nor valour rescue out of his hand. No human power can check his career. No glittering display of wealth, no badge of worldly honour and distinction, no ensigns of titled grandeur and ambition, can overawe this all-subduing conqueror. To every human being he says-Here, O man! is the end of thy earthly career. "Hitherto shalt thou go, and no further." Whatever are thy passions, projects, or pursuits, thy merits or demerits, thy virtues or failings, thy joys or sorrows, thy pleasures or thy pains, this is the termination of thy toils, the utmost limit of thy labours. Here thy ardour will be extinguished; here thy ambition will cease; here thy glory will be buried in the dust. But who" says the enterprizing, the gallant and the brave, the accomplished, but unfortunate, Sir Walter Raleigh-"" who believes this, till death tells it us? It is death alone that can suddenly make man to know himself. O eloquent, just, and mighty death! Whom none could advise, thou hast persuaded: what none hath dared, thou hast done: and, whom all the world hath flattered, thou only hast cast out of the world, and despised. Thou hast drawn together all the far-fetched greatness, all the pride, cruelty, and ambition of man, and hast covered it all with these two narrow words-HIC JACET!" There is nothing which can disarm death of his terrors, and enable us to triumph over this last enemy of our nature, but the firm belief and persuasion of the grand doctrine of christianity-a Resurrection from the dead. This doctrine opens to the christian the cheering hope of immortal life and blessedness. This consolatory hope, this glorious light of the gospel, is vouchsafed to man in his passage through this land of darkness, this region of sorrow and of death. And with this hope to cheer him, this light to guide him through the vale of life-say, what has man to fear? His virtuous hope, sanctioned and elevated by the discoveries of Christianity, has set him far above all the vanities of this world? which he is taught to consider only as the passage to another. Whenever, therefore, he is summoned |