rather than the philosopher. Nothing, we apprehend, is imperishable per se; the continuance of being depends upon the Agent by whom it is originated and preserved; His will alone determines through what contracted or extended range it shall survive; consequently, the knowledge of our immortality can be derived only by Divine Revelation.

In Part II. the writer considers the origin of our knowledge of facts, relating both to mind and matter. This is divided into three sections 1, Sensation and Perception, or the knowledge acquired by the use of our own senses-2, Consciousness and Reflection, or the knowledge acquired by self-inspection, and the comparison of facts already known-3, Testimony, or the knowledge acquired. Under the first, many interesting statements will be found on the importance of attention, and the circumstances by which our perceptions may be affected. The subject of the second section is discussed more at large in an after portion of the work. It will at once occur to the reader, that in the discussion of Testimony, the argument respecting miracles and the Christian revelation is deeply concerned, and the subject is here treated in a manner the most luminous and satisfactory. Never was there a more triumphant exposure of Hume's absurd proposition, that no testimony is sufficient to assure us of miracles, inasmuch as they contradict our experience. We thought of transcribing pretty much at length from this section, but must deny ourselves the gratification lest we should trench upon the notice due to other parts of the book. Our readers will do well to give it an attentive perusal, and we are greatly mistaken if they do not rise from it, rejoicing in the strongest possible persuasion that the Gospel must be true.

Part III. treats of the Intellectual Operations, of which we have the following simple and complete analysis:

"I. We remember the facts, and we can also recal them into the mind at pleasure. The former is MEMORY; the latter is that modification of it, which we call RECOLLECTION. But, besides this simple recollection of facts, we can recal a perception; that is, the impression of an actual scene which has been witnessed, or a person who has been seen, so as to place them, as it were, before the mind, with all the vividness of the original perception. This process is called CONCEPTION. It is often described as a distinct power, or a distinct operation of the mind; but it seems to be so nearly allied to memory, that it may be considered a modification of it. It is the memory of a perception. II. We separate facts from the relation in which they were originally presented to us, and contemplate some of them apart from the rest ;-considering, for example, certain properties of bodies apart from their other properties. Among a variety of objects, we thus fix upon qualities, which are common to a certain number of them, and so arrange them into genera and species. This process is usually called ABSTRACTION.

"III. We separate scenes or classes of facts into their constituent elements, and form these elements into new combinations, so as to represent to ourselves scenes, or combinations of events, which have no real existence. This is IMAGINATION.

"IV. We compare facts with each other-observe their relations and connexions, and trace the results which follow particular combinations of them. We also observe their general characters, so as to deduce from the whole general facts and general principles. This is REASON or JUDGMENT.” p. p. 94-96.

We perfectly concur with our Author in making the operations rather than the faculties of mind the subjects of inquiry; we can ascertain what the mind does, but cannot discover what the mind is, and certainly, however discussions regarding the latter may answer a speculative curiosity, the latter only is of practical utility.-After noticing three classes of Associations (philosophical, incidental, and fictitious) on which memory de

pends, and illustrating several most important rules for its improvement, the writer considers the influence of disease upon its exercise, under which section we have a number of singular facts detailed. It is our conviction that, while the distinct nature of body and mind has been maintained and recognised, the dependance of one upon the other has been commonly overlooked, and that in order to form a good understanding, no small degree of attention must be paid to the healthy habit of the corporeal frame. On the use of Reason in the Investigation of Truth, Dr. Abercrombie observes, "that there are certain intuitive articles of belief, which lie at the foundation of all reasoning"-that " in every process of reasoning, we proceed by founding one step upon another, which has gone before it; and when we trace such a process backwards, we must arrive at certain truths which are recognised as fundamental, requiring no proof, and admitting of none." These he calls "FIRST TRUTHS," and among them he enumerates, I. A conviction of our own existence, as sentient and thinking beingsII. A confidence in the evidence of our senses-III. A confidence in our own mental processes-IV. A belief in our personal identity-V. A conviction that every event must have a cause, and a cause adequate to the effect; and that appearances, showing a correct adaptation of means to an end, indicate design and intelligence in the cause- -VI. A confidence in the uniformity of nature. Several "Laws of Investigation" are ably stated, and not fewer than sixteen "Fallacies in Reasoning" are exposed, while various suggestions are made for improving and regulating this noble faculty. The several sections on Dreaming, Somnambulism, Insanity, and Spectral Illusions, will be perused with interest. Part Fourth is on the "Application of the Rules of Philosophical Investigation to Medical Science," and is addressed particularly to the members of that profession. Part Fifth gives a "View of the Qualities and Acquirements which constitute a well-regulated Mind," including, the cultivation of a habit of steady and continuous attention-a careful regulation and control of the succession of our thoughts-an active inquiring state of mind, which seeks for infor mation from every source that comes within its reach-the habit of correct association-a careful selection of the subjects to which the mind ought to be directed -a due regulation and proper control of the imagination-the cultivation of calm and correct judgment-and, a sound condition of the moral feelings. After perusing the admirable remarks upon these topics, we would not repress the wish involving a vain regret, "O si sic omnes!" On the last particular in the series the following sentences deserve to be inscribed in gold :

"For a well-regulated understanding, and particularly for the application of it to inquiries of the highest import, there is indispensably necessary a sound condition of the moral feelings. This important subject belongs properly to another department of mental science; but we have seen its extensive influence on the due exercise of the intellectual powers; and it is impossible to lose sight of the place which it holds in the general harmo ny of the mental functions, required for constituting that condition, of greater value than any earthly good, which is strictly to be called a well-regulated mind. This bigh attainment consists not in any cultivation, however great, of the intellectual powers; but requires also a corresponding and harmonious culture of the benevolent affections and moral feelings; a due regulation of the passions, emotions, and desires; and a full recognisance of the supreme authority of conscience over the whole intellectual and moral system. Cold and contracted, indeed is that view of man, which regards his understanding alone; and barren is that system, however wide its range, which rests in the mere attainment of truth. The highest state of man consists in his purity as a moral being; and in the habitual culture

and full operation of those principles, by which he looks forth to other scenes and other times. Among these are desires and longings, which nought in earthly science can satisfy; which soar beyond the sphere of sensible things, and find no object worthy of their capacities, until, in humble adoration, they rest in the contemplation of God. Truths then burst upon the mind, which seem to rise before it in a progressive series, each presenting characters of new and mightier import. The most aspiring understanding, awed by the view, feels the inadequacy of its utmost powers; yet the mind of the bumble inthe influquirer gains strength as it advances. There is now felt, in a peculiar manner, ence of that healthy condition of the moral feelings, which leads a man not to be afraid of the truth. For, on this subject, we are never to lose sight of the remarkable principle of our nature, formerly referred to, by which a man comes to reason himself into the belief of what he wishes to be true-and shuts his mind against, or even arrives at an actual disbelief of, truths which he fears to encounter. It is striking, also, to remark how closely the philosophy of human nature harmonizes with the declarations of the sacred writings;-where this condition of mind is traced to its true source, in the corruption of the moral feelings, and is likewise shown to involve a high degree of guilt in that rejection of truth which is its natural consequence ;" This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought of God." p, p. 429-431.

We shall be happy if our notice of the volume promotes its circulation. It ought to be in the hands of every medical student, and will be prized by all who make any valid pretension to "a well-regulated mind."

Lay Helpers, or a Plea for the co-operation of the Laity with the Clergy. By the Rev. Thomas Sims, M.A., late of Queen's College, Cambridge, author of "The Spirit of British Missions," &c. London: Nisbet. 1831.

As friends of the Establishment, we feel indebted to Mr. Sims for his useful and timely little volume-useful, because it brings before both the clergy and the laity, the importance of their every-day duties; and timely, because in the present distressed state of the Church, we know nothing more likely to avert the evils that threaten its constitution and existence, than the interesting, by joint co-operation, the laity in the all-important task of melioration, in a spiritual point of view, of the ignorance and errors of their poorer brethren. It cannot be denied that at this moment there are in the ministry of the Church of England, two classes of persons, one of whom make up by their numbers, their rank, and their influence, for their deficiency in the public sympathy and approval which goes along with the other. It cannot be denied, that the principles by which these different parties are directed, as to the most advisable mode of governing the Church, and extending its influence, of interpreting its discipline, and enforcing its precepts, are not less opposed than their views It does doctrinal subjects. not belong to us at the present time, to state our opinions on the general con. troversy, but we take advantage of the present publication to offer our opinion on one subject, and to say, with sincere regret, that the present state of the Church, with its enemies and its reformers, seems to call for a very different course of proceeding than that which some of its warm, but ill-judging friends, are willing to pursue. All power can be considered stable so long only as it influences the affections of the people, and that of the Church is not an

upon

exception. It must be obviously the interest of those concerned in its government, so far as it is a temporal establishment, to conciliate the affections of those to whom it must look for support, and to convince them of its usefulness and importance. Now, we would ask, whether one characteristic of the High Church party of the present day is not a jealousy of lay interference, a fear of lay contact polluting the sanctuary, a popish limitation of the Church to the clergy; and although not like the Papists denomi nating the laity their subjects, yet deeming them to have little more to do with the matter, than to believe, and do, and pay, as they are desired? Is it not one of the features of the present day, that the clergy seem terrified if the laity approach to the hallowed precincts of teaching or instruction, or other interference with the clerical office? Now, we would not be thought to lower that office, and we shall soon show that we are as sturdy upholders of its dignity as the most orthodox of our brethren; but we cannot avoid feeling that the jealousy we have alluded to is equally weak and injurious, if indeed that which is weak in public affairs be not also injurious. The general extension of education has been accompanied by a considerable anxiety on the subject of religion; and those whose minds are awakened to the importance of the subject, are speedily convinced that it is not merely a personal matter, nor to rest merely with the clergy, but that its extension is also personal, that each is called upon to assist in "winning souls to Christ." Now, if these feelings, instead of being directed and employed, instead of being rendered useful to the great cause of religion, and the special service of the Church under the guidance of the clergy, be forced into retirement, or chilled into coldness, what can be the result but indifference to the Church which has neglected their zeal, or hostility to the clergy who disregarded the offered co-operation? At a time like the present, when prescriptive rights are treated with contempt, antiquity sneered at, and hereditary wealth becomes but the more conspicuously an object of desire; at such a time the safety of the Church must be found during the coming storm, in having its roots spread among the laity, its fibres intermingled with all the habits and feelings of social life. It is one of the worst errors of Popery, that it considers the laity as the subject, the clergy as the members of the church; and the Reformation has been justly characterised as the insurrection of man against the clergy. We fear that some taint of this error has crept into the Church, and produces the fear with which our clergy are too apt to regard all interference in Church affairs, except when on one day in the year they assume the important office of regulating how much they are to pay for its offices and its dignities. But the Church of Rome is too worldly wise to fall into the practical error we allude to, and which has misled our ministry: though they do regard the laity as their subjects, and that the laity are so instructed to regard themselves, their co-operation is not despised or rejected-the church knows its dependence too well for that; and its orders, with their countless gradations of rank, admit all who are willing to a layman's share in the dignity of the ecclesiastical: the layman is elevated in rank by being connected with a confraternity, and his co-operation in education, instruction, and works of piety, become a part of his duty. We can scarcely calculate the number of individuals who are thus bound in this country to the priesthood-the most active, indefatigable, and impracticable agents and missionaries, which that wily and powerful system has attached to its temporal through the medium of its spiritual character. We have often felt deep regret, and occasionally in this journal expressed it, that such means as prudence, if such a motive be allowed, would suggest, and which a regard to the spiritual interests of

the Church would not refuse, and which a consideration of the very dignity of the clergy would not condemn, that such means should have been so long and so totally disregarded, while, by the very use of such means, Methodist and dissenting congregations are growing and flourishing around us. These systems, independent of other claims, appeal to man's social habits, and to man's self-importance; and they place him among a number of individuals engaged actively in the employments of religion, where his energies are excited, and his sympathies roused; and they place him where his love of distinction, if he has any, may be gratified, and he himself a leader in the congregation. And while these things are going on, and our congregations of the lower and middle classes of society are alienated by the repulsive feeling presented by the clergy to the laity, we continue satisfied with our churchwardens and our sidesmen, who, when the year is over, are often the loudest declaimers against the Church, and during the year sometimes its greatest enemies; and they who would extend its influence by calling in and associating the laity, by encouraging visits to the poor of condolence and sympathy, of prayer and reading, of instruction and assistance, who would seek to make the laity, male and female, the Christian army of the pastor, acting as his pioneers to the haunts of misery and impiety—as his fellow-soldiers in the school, whether of adults or of the young-as his ministers and deaconesses, in regulating, and directing, and instructing his poorer parishioners-they are looked on as hostile to the very Church which they really support, and are scornfully classed with the very persons against whom they successfully contend. And what is the upshot? It is this: that the Church has lost and is losing ground in public estimation; that wherever the repulsive system prevails of which we have been speaking, either in England or Ireland, the middle class, the strength of the country, are alienated and dissatisfied; that dissent and popery in England, popery and indifference in Ireland, are detaching those whose parents sat under the protecting shade of the Church, and rejoiced to fight her battles. What is the upshot? It is this-that a cry of reform resounds from the length and breadth of the land, that it is not confined to the Papist or the dissenter, but is to be heard from our own ranks, and breathes its war-note from within the sanctuary; that while our leaders seem to be careless of its progress, or to turn a deaf ear to its murmurs, a noise of dissatisfaction may be heard from every quarter, and the spiritual pastor is regarded as little more than the legal claimant of a certain income, and one who was once connected with spiritual respects, which may now be found in certain High Church publications, but are apt when urged to excite little other feelings than contempt and indifference. That such is not universally the case, we rejoice to be able to say; but a contrast only exists where clergy of a different class, and pursuing a different system are to be found, where the pastor and bis curate do not attempt to do what no human strength or power, short of a Kehamalike ubiquity could effect-when they use the means pointed out by common sense and prudence, and associate in their labours the pious and active of their own parish who give their influence to support the clergy, and are directed by his superior wisdom and discretion.

Mr. Sims' excellent little work has given occasion to these remarks, which are the result of our conviction and our feelings: we see the laity either attached to the clergy by the bonds of Christian union and respect, or cemented by an association in spiritual labour and love, or boasting a noisy and turbulent regard for the Church, on account of political feelings and political considerations, or standing aloof from them altogether, if not con