not as advantageously refer to the flow of knowledge to the understanding, and of religious truth to the conscience? The lesson intended, is perfectly independent of the physical circumstances introduced for illustration. Or rather, the illustration contradicts the lesson, for whilst these sutures close, and leave the brain shut up fast in a bone case, the mind grows prodigiously after the supposed "wise provision" is taken away. Indeed, we should be very sorry for the genius whose mind stopped growing, when the skull became one hard bone.

It is not from looking at the brain, but from looking at his books, that a youth will grow intelligent. He may become vain and empty-headed, by looking at his forehead in a glass; a danger to which he is somewhat exposed by Mr. Bentley's method of calling a large head a gigantic mind.

He favours his readers with two figures, one seemingly intended for the head of Melancthon, called a "giant mind;" another, the figure of an idiot's head, called a "mental dwarf."

This is a wondrous fallacy, and no help, if a truth; for Melancthon did not make his head, and perhaps did not in any way add to its size; whilst the idiot is equally helpless in this matter; nor is any certain rule given, by which the pupil may attain to Melancthon's size of skull.

Fortunately, it is of little consequence, for plainly, Melancthon as much exceeded Luther in volume of brain, as an ordinary head exceeds that of an idiot; yet Luther was superior in everything but school learning; and perhaps was not much behind even in that. Melancthon's "giant mind," or large head, produced only a milk and water character, or a piece of GIGANTIC VACILLATION. He was a 66 cloud without

water;" having brain without power. Newton was for a long time supposed to have had a large head, and hence, mental-physiologists admired his powers; but since it has been proved that on this point, as on many others of a like kind, there has been much exaggeration; some phrenologists have begun to depreciate Newton's intellect; saying he was only a mathematician!

The prints of heads conveyed traditionally from book to book, are very little to be relied on; whilst the few that may be accurate, are picked instances,- -as a ferocious looking murderer, or intelligent looking philosopher. Some modern instances of murder, will not figure in the books of phrenologists, as Professor Webster, in America, Drory and others, in England: for most of these brainalphilosophers prefer marked instances, which occur very seldom.

We should be sorry to be considered as depreciating Mr. Bentley's work by these animadversions; since they rather shew how much importance we attach to a book that we should like to see purified from such blemishes.

Teachers of youth may reap much advantage, both from the information and method of this writer; and notwithstanding this digression into mental-physiology, they will learn from this author as well as from Herr Teufelsdrockh, that "mind grows not like a vegetable, (by having its roots littered with etymological compost,) but like a spirit, by mysterious contact of spirit; thought, kindling itself at the fire of living thought."

And though the want of ventilation in schools, will enfeeble and emaciate the bodies, and so distract the mind of the pupils, none will mistake ventilation and exercise for the instrument of thought. Any more than the last race of school masters mistook the cane or the birch for the intellectual organ,-though it was their mental reviver according to the phrenology of the "Hinterschlag Professors," who "knew syntax enough; and of the human soul thus much; that it had a faculty called memory, and could be acted on through the muscular integument, by appliance of birch rods."

Roman Conquest; with a
Adapted for schools and

The History of Greece, from the earliest period to the
sketch of its modern history to the present time.
families. By Miss CORNER. London: Dean & Son, Threadneedle Street.

This work deserves a larger notice than we have space for; it is properly described as adapted for schools and families." The subjects are clearly arranged in chapters, with questions to each, and a full chronological index," which will prove of great service to the reader.

Good use is made of the best modern authorities, such as Thirlwall's Greece, Grote's History of Greece, Smith's Greek and Roman Biography and Mythology, Greek and Roman Antiquities, &c.

The majority of readers can neither spare the time nor the money for these larger works; and even those who can, will find a helpful remembrancer in this work, by Miss CORNER, who has condensed much modern scholarship, without losing its true spirit.

Studies of First Principles. By James Baldwin BROWN, A.B. With a Preface. By the Rev. Thomas BINNEY. London: Ward & Co. Paternoster Row. This work consists of a series of Tracts, each of which is full of useful and weighty suggestions; the value consisting as much in the thoughts awakened, as in those presented; which is the most fruitful style of Authorship. We cordially commend these studies of First Principles, to the intelligent reader.

Papa and Mamma's Easy Lessons in Geography; with numerous Illustrations.
By Anna Maria SARGEANT. London: Dean and Son, Threadneedle Street.
This contribution to youthful education, is attractive both in style and appearance,
and unites simplicity of diction with sterling sense.

Divine Providence Considered and Illustrated. By Charles HARGREAVES. London: Ward & Co. Paternoster Row.

The important subject of Providence, in its various relations, is here treated of in a simple and popular manner: the work abounds in interesting illustrations, drawn from a variety of sources, and whilst avoiding a too dry and abstract method, is not without vigour of thought. It will be read with pleasure, instruction, and profit.

The Church of Christ, her duty and auxiliaries: to which is addded, Six Ecclesiastical Twigs. By A PLAIN MAN. Ward & Co. Paternoster Row.

A bird's eye view of the various agencies at work in the extension of the gospel,colleges, schools, periodicals, newspapers, and missions; with the writer's estimate of their efficiency. The subjects are too numerous for a small pamphlet to contain a full examination of them, and require a more than ordinary power of insight for their adequate treatment.

A Tract for the Times: Not the Church, Not the Pope, But the Bible. By William THWAITES. Houlston & Stoneman, Paternoster Row.

A very serviceable Sixpenny Pamphlet; carrying out completely a clear idea,—the insufficiency of "the Church" as a guide. The method adopted is simple and striking; the Primitive Churches are examined in the order of the Apostolical Epistles, and each in turn is shewn from Scripture to have the elements of corruption: hence they are no safe guides.

From this well executed plan, respecting the Primitive Church, the writer advances to the respective claims of the Pope, the Scriptures and Tradition.

"The Glorious Liberty of the Children of God." A Letter, addressed to the common people of the Roman Catholic Laity. By EMANCIPATOR. Whitfield, Essex Street, Strand.

A short but effective friendly Address to Roman Catholics, on the value of liberty, especially spiritual liberty, and the authority by which the Catholic Laity are deprived of this. If in addition to the natural and Christian liberty of private judgment, as an emancipation from bondage to priests, the writer had shewn the completeness of the Redeemer's sacrifice and intercession, rendering human interference unnecessary, this useful tract would have been more complete and valuable.

Still, to secure freedom from authority, and the unfettered use of the Scriptures, will include every thing else.

I.

CHRIST'S RELIGION.

"PROVE ALL THINGS; HOLD FAST THAT WHICH IS GOOD." 1 Thess. v. 21.

THE THEORY OF PROGRESS EXAMINED:

OR,

THE PERMANENT TEST OF RELIGIOUS TRUTH, IN THE WRITTEN WORD OF GOD.

GOD has mercifully bestowed upon man two great blessings, when he breathed into man the breath of life, he endowed our race with a wise and understanding heart, an intelligent or rational soul; this was the first blessing, and is implied in our creation, with the nature we possess. In which he bestowed upon us faculties and desires suited to a physical and temporary existence; as well to a spiritual and eternal destiny. But the mere possession of such powers, would be incomplete, did not the same goodness provide also a suitable sphere of objects and truths, on which these faculties could be employed. Capacities are nothing until trained; they are mere possibilities, and need the requisite circumstances, or fitting occasions, to call forth and engage these faculties, and bring them to maturity.

Accordingly, God has provided man with two large schools for the development of his nature; the school of creation, the natural world, as the sphere of our earthly activity; and the school of revelation, a world of spiritual objects, for the exercise and development of our spiritual powers and affections. And this also is a secondary sense, in which the inspiration of the Almighty, giveth understanding-by favouring us with a revelation-an inspired book, as the fountain of heavenly wisdom. Everything thrives best on its own elements, or a support closely akin to itself: if we would know whether any particular productions will thrive in any given spot of ground, we must analyze both; to see whether that soil contains such elements, as will contribute to this produce. So with the nature of man, as evinced in the history of his creation: God made man, that is, the body, out of the dust of the ground and for this earthly element in our nature, we want earthly objects and support accordingly, we are provided with the home and materials of this world. Look again, at the next stage in this creative process,—and God breathed into man the breath of life; here we have a figurative. description of the original of man's higher nature; that as his body did not grow out of the ground, like animals and trees, which the Lord caused to grow; so his soul did not come from the ground at all; but was breathed into him by the Creator; whose inspiration then gave an understanding spirit. Now as the body taken from the earth, is nourVOL. I.

c 2

ished by the earth; so the soul coming from God, must feed on divine elements, the bread which cometh down from heaven. Man is therefore not to live by bread alone, but by every word which proceedeth out of the mouth of God:-one is the life of the body; the other is the life of the soul. And this is what we wish now more especially to explain ;— the relation of that soul, which God inspired, to that book which he has inspired and our statement is, that the consideration of this inspired truth, by the faculties of this soul,—is the true and only way to arrive at higher wisdom, or spiritual understanding.

The tendency of all real subjects of thought, is to quicken and enlarge the faculties, according to the nature of the subject; whether philosophy, science, literature, or accomplishments; each has its appropriate effect, in enlarging or liberalizing the mind. All real objects of thought are to the mind, what the grinding stone is to the axe, or the whetstone to the razor, sharpening and improving the faculties by exercise: nay more, knowledge and study, the reception and acquisition of information, is to the soul, what air and sunlight are to the natural world, the grand fostering influence by which growth and beauty are promoted. Hence the inspiration of the Almighty, containing a revelation of himself, will have a healthful and sanctifying effect, according to its nature, and in proportion to its intelligent reception.

As without the advantage of experience, use and exercise, we cannot by the eye discern the distance, direction, or magnitude of any objects; so the soul is in effect blind without something on which to exercise itself, and learns to see only in proportion to this free and vigorous exercise. Consider how dim and confused are the intimations of the senses in a new born infant; how imperfect the sight of a man whose eyes are newly couched, until perfected by experience; so it is with the moral nature of man, until his senses have been exercised to discern good and evil.

That therefore which gives the noblest objects for contemplation, is most adapted to give "understanding." But the Bible contains the highest and holiest truths, bringing us face to face with the express image of God, the fulness of all perfection. "And the divine nature" (says Dr. South, on Ps. cxiv. 9.) "is the light and the refreshment of a rational creature: God is of all beings the most amiable, suitable, and desirable: all the loveliness, the beauty, and perfection, that is diffused and scattered here and there, through the whole creation, and which is so apt to excite and win our affections, is in an infinite, inexhaustible manner, treasured up in God." And naturally, for the work can only dimly embody the perfections of the worker; they must exist in him, in a superior degree: whilst therefore nature is an exhibition of the works of God, the Bible is in a peculiar manner the exhibition of God himself: this book therefore, as the inspiration of the Almighty, which makes us intimately acquainted with him, must be the best source of "understanding.'

Here then we have the great standard of religious truth, and source of a renewed nature, that inspiration which giveth understanding, by illuminating a darkened mind; awakening a dormant conscience, and giving pure and constraining motives to a corrupted heart.

We are however met with one great difficulty-is this volume of in

spiration, capable of itself (i.e. apart from human intervention) of illuminating the great mass of men; by its appeal to their private convictions; or does it require the external wisdom of any human agents, to fix its meaning and enforce its decisions? The Bible, is it sufficient and final, as a standard and test of religious truth, or do we require a teacher who is above revelation? Shall we seek the law from the oracles of God; enquire at his mouth, or at the mouth of a judge whose decisions become the expressed and authoritative law to enquirers? There are two classes of religionists who adopt the idea that the Bible is not enough, and advocate a tribunal above the Bible, to decide upon its truths for the people at large. These two classes, are very far from each other in many respects, and do not adopt the same method of expression on this subject; but foster the same idea: these are on the one hand, Catholics and Puseyites, all who advocate Church tradition and authority; whilst on the other hand, there are the rationalists and all those who deny what are considered by us to be the peculiar and fundamental truths of Christianity.

The abetters of superstition and Church authority, deny the sufficiency of the Bible, because their inventions are too glaring, and their creed too large, to be admitted by plain people, with a plain Bible in their hands: whilst the rationalists decry the sufficiency of the Bible, and urge the necessity of learning and judgment, to sober down inspired extravagances; to warn men at every turn, of metaphors and eastern symbols from which a large discount is to be deducted. The advocate of Church tradition, is afraid that with the Bible only, people will believe too little, the rationalist is afraid, that with the Bible only, plain men will believe too much. Hence the one calls up natural light, in opposition to religion, and the other calls in Church authority in aid of superstition.

We have not now to point out the mistakes on this subject, committed by these opposite communions; but to meet this delusion in another shape, as it has endeavoured to cover its deformity with a philosophical cloak. And this we do the more earnestly, because the insufficiency of the Scriptures, has of late been advocated by one who has no sympathy with either rationalists or the superstitious, though his philosophy, from its vague and unguarded form, may be employed by either of these parties. The writer in question,* attempts to establish the test of truth, on religious, as well as on other subjects; in a series of four lectures, on the philosophical tendencies of the age:-the various standards of fundamental truth, which men have advocated. First, he notices positivism; which deals chiefly in facts of a physical nature, and brings all truth to the test of man's senses.

The advocates of this positive science, would reduce all our knowledge to natural philosophy: and the highest deductions, to certain laws of nature: as if laws were anything real in power, instead of a method in which the lawgiver of the universe operates: as if men could by the exercise of mere sense, reach beyond sensation, and ever get into the region of science. We require some firmer basis for truth of all kinds than this; the whole method, though supported by names of large scien

* J. D. Morell; four Lectures, on the Philosophical Tendences of the Age. John Johnstone, London, 1848.