the instruments or organs merely constitute the media of communication between the world without and the world within, the material creation and the spiritual. Facts are really best explained by supposing a unity of all the senses with the brain, and that the spirit, or perceptive and willing power, has faculties superadded, which are in correspondence with different portions of the brain, and therefore capable of being acted upon by it and acting with it. But how do some phrenologists, account for the operation of compound motives, such as we often feel? We are impelled, for instance, by some sensual impulse, but at the same time determine that indulgence would disgrace or injure us. Do the organs decide among themselves which shall rule the rest? Yes, say the phrenologists, it is done by a sort of sub-committee of the organs-by a board of control. As Abernethy used to say, "Pho, pho, if they go to a board of control, I am content.' They thereby at once declare the necessity of a presiding and individual intelligence, endowed with various faculties as the properties of one being, subject to pain or pleasure, repugnance or desire, according as the objects presented to the mind through the senses are adapted, or otherwise, to these faculties or endowments, which are all associated with the will, in as far as they are all connected with the sense of the agreeable or disagreeable; and their very exercise consists in seeking the one and avoiding the other.

Perceiving, thinking, willing. Meditate on these things. What are they? Look upon the brain, and think. Now put the idea of a brain and your experience of thought and feeling together; then say whether organization perceives, reflects, determines. Is thinking a property of the brain? No: the brain possesses all its material properties as well when dead as when living, and is as much a brain when uninfluenced by thought as when by it excited; therefore thinking is not a property of the brain: for if the properties of a subs'ance be destroyed, the substance itself is destroyed. Is the brain constituted to secrete thought and feeling, as some assert ? Where is the analogy between it and other secerning organs? Doubtless it may, and most likely does, separate something from the blood, perhaps electricity; and this it may do, because electricity is evolved in the circulation. All other secerning organs obtain and secrete matter chemically like that existing in the blood; but philosophers have not yet invented tests delicate enough to detect the elements of thought in the blood, where of course they ought to be, if separable from it by the brain. But this is a vulgar view of materialism. The philosophic materialists are more profound and refined. Doubtless with honest purpose they push on science to its limits; and finding matter everywhere and spirit nowhere, they conclude that their own intellect results from atomic affinities, and of course that the mind of the universe-God, if He be-springs from eternal matter, which of course had no maker. In short, matter is their visible almighty, and physical laws are his attributes and perfections. No wonder then that they believe in eternal death; the wonder is that they live and feel and thus reason.

After what has been stated it will scarcely be said that this mode of argument is not justified by the occasion. Multitudes of youthful sensualists are daily devouring doctrines in the schools which at once contradict God and undermine morality; for by a process of condensed logic, not crystallized, neither sharp, hard, nor bright, but of rather an opaque character indeed, yet nevertheless, as dangerous as it is audacious, the dogmatists of matter endeavour to make it appear that we are no more accountable for our conduct than we are for our digestion; for, say they, mind is but the production of a gland, like the bile or saliva. This Sadduceeism must not be let alone by those who call themselves Christians. We must not suffer the mind of rising generations to be satisfied with these mere outsides and epidermial exuvia of philosophy.

Phrenologists are not able to show that the faculties they enumerate are fair divisions of mental manifestation; and they do not agree among themselves, either as to the locality or denomination of faculty. But still, if their list of faculties, propensities, impulses, sentiments, with all their subdivisions, find consistent and

appropriate names, and the local habitation of each be fully determined, yet they cannot show a reason why one should be here and another there; nor in the least pretend to have ascertained with precision where the province of one faculty begins and another ends; nor can they give us the slightest idea of the depth to which these organs extend; nor are they able to prove, as their system requires, that a diversity in mental function exists where anatomy exhibits an inseparable connexion in substance, consistence, and sanguineous supply. Phrenologists, when pressed, are obliged to acknowledge that the size and proportion of Brain must be considered under many modifying circumstances; such as the health, form, habit, temperament, fineness of texture, force of circulation, state of blood, training, hereditary tendency, &c. Without question it would be safe enough to pronounce an opinion of a man's prominent characteristics, if we could but correctly know all these circumstances. But the shrewdest physicians would fail to determine when all the necessary evidences on which to form a sound judgment were present. Had it been a fair question of size, the callipers might settle it; but this will not do; as Mr. Stone, of Edinburgh, long ago showed, that on this mode of proceeding, Thurtell would be less of a murderer, and Haggart less of a thief, than Voltaire. If we seek a standard of measurement, we are told to judge from the relative sizes of organs in the same individual: but how shall we ascertain whether the organs in any individual are disproportionate, if there be no standard with which to compare them?

Dr. Moore has contributed good service, to the cause of true philosophy and religion, by his admirable expositions and illustrations of the relative functions and operations of the body and soul, the component parts of humanity. We strongly recommend the work to those who wish to cultivate their understandings; we assure them that it will afford healthy exercise for their intellectual powers, and impart valuable information, by which they will be delighted, instructed, and improved.

THE PULPIT CYCLOPÆDIA; and Christian Minister's Companion. By the Author of "Sketches and Skeletons of Sermons," "Christian's Daily Portion," &c. &c. &c. Vols. III. and IV. Royal 12mo. 348-348pp.

THE author of these volumes appears likely to rival, as a composer of outlines of pulpit discourses, the late celebrated Charles Simeon, of Cambridge. Past success has, no doubt, stimulated him to continued exertions - thus volume has rapidly succeeded volume, and we have much pleasure in stating, that the quality of his productions has not become in any degree deterioated. On the contrary, we are of opinion, that the work now before us will more than sustain the author's reputation, acquired previous to its publication.

These concluding volumes of the "Cyclopædia" contain one hundred and forty original sketches of sermons; and thirty-eight selected essays, on various topics connected with the duties of the ministerial office. The two preceding volumes contain one hundred and fifty-one original sketches; and forty-three selected essays. The essays have been extracted from the publications of, no less a number than, forty-four authors, English, American, and German; and many

of them most distinguished divines, We need scarcely add, that these volumes contain a large amount of important instruction, well worthy the careful perusal of those who are in the ministry. The sketches are logical in arrangement, lucid in analysis, suggestive of many important illustrations, and sound in doctrine. The essays have reference to a call to the ministry-intellectual, moral, and spiritual ministerial qualifications; the art of preaching, composition, and delivery of sermons; means promotive of ministerial success; and on the onerous duties of the pastoral office. These, and some other kindred topics, are presented in a most forcible manner. As the essays are taken from the miscellaneous works of so many writers, it cannot be expected, that they should constitute a regular formal treatise on the various exercises and duties connected with the ministerial officeyet, they contain a large amount of very valuable instruction. The reading and study of the essays contained in these volumes, must benefit every minister who gives them the attention which they deserve; and the sketches of sermons will afford valuable aid in preparing for pulpit exercises. We only add, that the author of the Pulpit Cyclopædia has made arrangements to supply through our Book Room, our itinerant and local preachers with this work, and his other publications at reduced prices; and we recommend those who desire to possess any of the works to avail themselves of so favorable an opportunity.

THE TELESCOPE OF THE GOSPEL. By J. R. BALME, Author of "The Lever of the Gospel," &c. 18mo. 140 pp. HAMILTON, ADAMS, AND CO. THIS work describes the discoveries made by the Gospel, concerning, “The character of the people of God-their duties, trials, privileges, aims, expectations, triumphs, and happiness.' We cordially recommend it as well adapted to instruct, comfort, and stimulate to holy activities, those who are desirous of saving their own souls, and of promoting the glory of God, by devoting themselves to his service, in seeking the salvation of the souls of their fellow men.

THE WORKING SAINT; or, the Christian incited to activity, by the times in which we live. A Discourse delivered at Axminster, June 12, 1844, before the Associated Churches of East Devon, and published by request. By OWEN OWEN. WARD AND CO.

THE author proves himself to be a thorough dissenter from the principle of a state church establishment; and earnestly calls upon his readers to arouse themselves to untiring activity in opposing error, advancing the interests of true religion, and maintaining the rights of religious freedom.

THE JUVENILE MISSIONARY KEEPSAKE for 1846, With ten engravings. Foolscap 8vo. 139 pp. JOHN SNOW.

A WORK which will afford pleasing instruction to young persons, and interest them in the prosperity of Christian Missions. It is very beautifully got up, and will prove an acceptable Christmas present, or New Year's gift.

TEMPERANCE AND TEE-TOTALISM, Being a Candid Enquiry into the Lawfulness or Unlawfulness of using Distilled and Fermented Liquors. Conducted on the grounds of Scripture, Philosophy, and Expediency, but especially Scripture. By JOHN H. BARROW, Independent Minister, Market Drayton, 12mo. 79 pp. JOHN SNOW.

CONSIDERABLE advantages have, doubtless, been conferred upon a large

number of persons, by the advocacy, and example, of the friends of total abstinence from the use of all intoxicating drinks; and although some of them have occasionally advanced unsound opinions, and assumed an air of self sufficient, ill informed, dogmatism, and, with much self assumed authority, have pronounced severe condemnation upon those who differ in opinion from them, yet, such are the benefits which have resulted to some of those ardent advocates of tee-totalism, and such the advantages which have been experienced by many a reclaimed drunkard's family, that we are disposed to exercise the utmost forbearance towards those whom we, generally, regard as well intentioned and zealous in a good cause; but whose zeal requires to be regulated by more of wisdom and discretion.

There are, however, some of the advocates of total abstinence, who frequently expose themselves to deserved rebuke, by their systematic attacks upon those professors of religion, and especially upon those Christian ministers, who do not think it to be their duty to adopt the tee-total principle. Some have even so far outraged propriety, as to refuse, to unite in Christian communion with any who are not pledged to entirely abstain from partaking of intoxicating drinks; and have endeavoured to divide Christian churches, by drawing from them the friends of total abstinence, to form, what are designated, tee-total Christian churches! Unless it can be proved, and we believe it cannot, that total abstinence from the use of alcoholic drinks is positively enjoined by God's Word, such attempts, to form tee-total churches, are strictly schismatical; and justly deserve condemnation.

We confess, that we feel a strong repugnance to any professor of Christianity appearing in the character of an opposer of the advocates of tee-totalism-yet we are obliged to admit, that if they make unwarranted assertions concerning the testimony of God's Word, and endeavour to excite public indignation against those Christians who do not adopt the principle of total abstinence; it then becomes needful to expose their misinterpretations of the Scriptures, and the impropriety of the line of conduct which they thus pursue. Such circumstances, as we have just referred to, occasioned the publication of the work, which we have introduced to the notice of our readers, by placing its title at the commencement of the preceding remarks.

It appears, that Dr. F. Lees, of Leeds, lectured in the town where the author resides; and publicly challenged ministers and others to public disputation; that he denounced Christian ministers, for sanctioning by their example, the moderate use of fermented liquors; and affirmed, that such drinks were hostile to the laws of nature, and alien from the Word of God. The author felt himself called upon to controvert the statements of Dr. Lees, and met him in public disputation; and in the work before us he gives the substance of what he then advanced in opposition to Dr. Lees. We are of opinion that Mr. Barrow has fully proved, that the wines mentioned in Scripture were intoxicating; and he subjoins a copy of a letter from the secretary of the Jewish Synagogue, Great St. Helen's, stating, that the wine used by the Jews in commemorating the passover, "undoubtedly possesses the power of intoxicating."

Our author, however, declares his approbation of practising total abstinence from all intoxicating drinks; but believes that the cause of the temperance reformation is injured, by those who affirm, the sinfulness of the conduct of of those Christians who moderately use them; and suggests a number of important arguments in favor of total abstinence. After carefully reading his work, we are confirmed in our opinion, that although Christian men may, without sin, take a moderate portion of fermented drinks, those adopt a more excellent plan, who, finding themselves able to preserve health without partaking of them, totally abstain from their use; they thereby advantage themselves, and by their example counteract the progress of the dreadful practice of intemperance. In conclusion, we must say, without pledging ourselves to every sentiment contained in Mr. Barrow's essay, that it manifests very considerable knowledge and ability, contains a large amount of information, and is well adapted to check the extravagancies of those who by their uncharitable rashness, greatly injure a very good cause.

EDITOR'S TABLE.

THE MEMORIAL OF FRIENDSHIP: A Memoir of JAMES JAY RICH, aged 17 years. By THOMAS NEWTON. E. PEARSON.

THE NATIONAL TEMPERANCE CHRONICLE. For November 1845. HOULSTON and STONEMAN.

SELF EDUCATION.

Altered and Abridged from Ward's Miscellany.

(Continued from page 499.)

WHAT method, then, do you recommend? We will explain ourselves. Of systems of mental philosophy we are utterly cured: we disbelieve them all, and yet think that most of them contain something good, and have, like many other evils, done some good to the world; for the demonstration of folly is as necessary to our wisdom and happiness, as the proof of truth. We consider that the unity of the mind has been overlooked, and that it has led to a barbarous nomenclature, which, however philosophical, is as likely to mislead as if we should apply fifty different names to any simple thing which we would teach our child. The customary effects of these philosophies would lead to the impression that the mind is a kind of house of manifold compartments, of which one is devoted to judgment, another to fancy, a third to will, a fourth to consciousness, a fifth to attention, a sixth to memory, and so forth; all this must mislead except very cautiously employed, and we shall endeavour to avoid the error which we condemn.

THE THINKING POWER.

The mind thinks, whether by a effort in which a part only or all its powers (if there be any division) is engaged, we do not know. The power of thinking like all other powers, depends for its growth on proper exercise, and the want of that exercise will either limit the developement of the power, or bring it into a state of usefulness. We recommend, then, some well-written treatise, as Campbell's Treatise on Miracles;" "Moses Lowman's Demonstration;" "Para's work on Testimony;" "Chillingworth's Religion of Protestants;" "Justin Martyr's Apology;' "Erskine on Internal Evidence;" "Butler's Analogy;""Foster's Essays;" "Beattie on Truth ;"" Claude on the Reformation;" &c. &c. We have mentioned these works, because they are specimens of different styles on different subjects, but the piece, to be attractive, must depend on the taste of the reader. Let every word and sentence be thoroughly understood, the connection of them perceived, the dependance examined, the proofs compared with the objections, the conclusions weighed, and the premises reviewed. The piece selected should not be long, nor be studied above two hours at once. Let the careful reading of this be repeated six times; this will serve both for an effort of thought, memory, and attention: and if, when committed to memory, after it is thoroughly understood, the student write down in clear and brief but different language, every idea contained in the piece, it may also serve for a most beneficial exercise in composition. Then let its grammar be examined word by word, every declination parsed, and the rule to every example be perfectly understood. Let another piece be then selected and dealt with in a similar manner, and the result would confer, if this habit were rigidly and conscientiously pursued for 18 or 20 months, a greater benefit for life on the student, than a bursarship in Scotland, or a scholarship in Cambridge, for ten times that period, spent in the usual method of students and learners.

THE IMAGINATION

Is as much a primary element of mind as the preceding, and it varies as much in the degrees of its original gift and subsequent improvement.