rence between the two minds, I am not sufficiently versed in the system to be able to determine.

• But what should we say if we were to meet with a case of eminent Imaginativeness, of that class, for example, in which the current of thought is evidently ruled by the suggestions of fear, which, instead of being indicated, as it ought-by two walnut-like protuberances just over the temples-is, in fact, symbolized by an impending frontal mass that usurps the localities of some score of neighbour organs? Every one knows, indeed, that the Imagination is a bold faculty; but that it should be an invader of medullary freeholds to this extent, almost surpasses belief.

By the latest and the best authorities, we are informed that,-in the interval between the eye-brows and the insertion of the hair,twelve or fifteen distinct elements of mind,-like so many petty feudal lords, cooped up between a forest and a marsh,-have " a local habitation and a name;' where, fenced about by impassable, though imaginary partitions, they maintain their state; and whence, in proportion to their several forces, not being able to elbow space for themselves laterally, they impatiently drive bone before them, and obtrude their violence upon the superficies. If it be indeed true, that a symbolic chart of the human head must be as thick set with divisions, and as intricate, as a map of Germany; and that the entire surface, from ear to ear, is claimed by a clustering host of Dignities, Powers, Energies, Faculties, Functions, &c.,-it seems not less true, that what commonly takes place in politics, commonly takes place, also, in phrenology; namely-that the stronger powers are wont to drive the weaker from their patrimonies. If this be the fact, it will be very necessary to remember, that what might be laid down as an ideal phrenological topograph,-duly numbered and lettered,-will yield us as little information relative to the site of particular organs in any individual head, as we should gain from one of D'Anville's maps in Cæsar's Commentaries, if we wished to understand the present boundaries of the Electoral states: it is a map of the country, but not a map of its actual occupations.'

We find some difficulty in giving an opinion on the embel lishments. As works of art, they are, both in design and execution, clever and spirited. As physiognomical diagrams, though they are generally emphatic illustrations of the text, yet, they seem occasionally to border on caricature. They add, however, much to the interest, as well as to the decora tion of the volume.

Art. VI. Massillon's Thoughts on different Moral and Religious Subjects, extracted from his Works, and arranged under distinct Heads. Translated from the French, by Rutton Morris. 12mo. pp. 258. Price 5s. London, 1824.

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WITH all his faults, Massillon is, among all the great ornaments of the French pulpit, decidedly the chief. Bourdaloue will not stand the comparison for a moment. Bossuet, maugre his superiority in learning, vigour, originality, and imagination, is manifestly inferior in that which is properly eloquence. Loftiness and luminousness of thought, grasp, power, and profundity, distinguish the bishop of Meaux, but his mastery is over the intellect exclusively. A higher excitement to the mind can scarcely be conceived, than that which is supplied by the oratory of Bossuet; he lifts it to his own level, and invigorates it for holding communion with his own unrivalled combination of grandeur and strength. Massillon, in this respect, stands at humble distance; but, in the more peculiar province of the preacher, the command over the feelings and affections, he leaves his great competitor far behind. We admit that he is occasionally rich to redundancy, eloquent to wordiness, and pathetic to the very verge of sentimentality; yet, after these abatements, there will remain an ample meed of fame, justly and appropriately his due, and placing him among the few great masters of eloquence, whose influence, great in their own day, has descended on our own times, and will be felt to the latest ages.

To the last edition of the works of this great man, is appended a volume of arranged extracts, which is, we suppose, (for we have not compared them,) the same that Mr. Morris has translated in the work before us. Under a considerable variety of important heads, a number of detached passages are brought together, so as to produce an interesting and impressive whole. The selection might, we think, have been more judiciously made, and we could have wished that Mr. M. had used his own discretion on this point, instead of adopting an arrangement previously existing. His own part of the work is respectably done, and, if the translation does not always adequately express the fine flow and rich melody of the original, it is, at least, far superior to any former attempts that have fallen under our notice. The following extracts will afford a fair specimen of the general style.

Where are our early years? What reality have they left in our remembrance? Nothing more than a dream of the night; we dreamed that we had lived, and this is all that remains. The whole interval which has elapsed from our birth to the present day, is only

like a fleeting arrow, which we scarcely perceive to pass through the air. When we shall have begun to live with the world, the past will appear neither longer nor more real. All the ages which shall previously have glided away, we shall regard as fleeting moments; all the nations which have appeared and disappeared in the universe, all the revolutions of empires and kingdoms, all the great events which adorn our histories, will be to us only as the different scenes of a spectacle which we have seen completed in a day. Let us only recollect the victories and sieges; the glorious treaties, the grand and pompous events of the last reign; they are scarcely past; we ourselves were witnesses to most of them, and they will be transmitted in our annals even to our latest posterity, yet to us they already appear as a dream, or as a flash of lightning which has passed away in a moment, and which will every day become more effaced from our memories.' pp. 231-232,

*

Every thing passes away like ourselves: a rapidity, which nothing can stop, drags every thing into the the abyss of eternity. Our ancestors lately made room for us, and we shall soon clear the way for those who are to succeed us. Ages are renewed; the living are continually replacing and succeeding to the dead. Nothing continues the same: all things change; every thing around us wastes and expires. We hasten to take advantage of each other's ruin. We resemble those foolish soldiers who, in the midst of the battle, and while their companions are falling around them on every side, by the sword of their enemies, eagerly load themselves with their garments; and scarcely are they invested with them, before a mortal blow takes away, together with their lives, the foolish decorations with which they had just adorned themselves. So far from being undeceived by the fate of those whom we see taken away, there arises even from their ashes the fatal sparks which rekindle all our desires.'

pp. 233-234. Mr. Morris proposes to publish a volume of Massillon's "most striking sermons.'

Art. VII. Lectures on the Essentials of Religion, Personal, Domestic, and Social. By H. F. Burder, M.A. Author of Lectures on the Pleasures of Religion. 8vo. pp. 378. Price 9s. London.

1825.

WERE all Christian divines to insist on the great duties

which we owe to God and man, in the evangelical strain in which they are urged by the estimable Author of this excellently written volume, we cannot help thinking, that the supra-lapsarian scheme of divinity would every day become less an object of attraction to that portion of the community, at least, who know any thing of what it is to be spiritually

minded-as it respects those who know not" the grace of God in truth," they may be expected to stand by their dogmas until the reign of righteousness shall commence within them. We speak with deliberation when we say, that Mr. Burder has conferred an obligation on the public by the publication of these Lectures. They furnish a lucid and impressive detail of all that most essentially enters into the principles, feelings, and conduct of a Christian formed after the inspired model. There is nothing in them that savours of the metaphysical theology: the sentiment and the language are alike in the strictest accordance with the simplicity of Scripture.

The volume consists of three distinct sections: the first treats of Repentance; the second, of Faith; and the third, of Holiness. Under this generic division of subjects, the Author has succeeded in presenting a very luminous and comprehensive view of the numerous topics included in personal religion. In the Introduction to the first Lecture, the Author thus states his general design.

Under this comprehensive title, it is not my design to enter on a discussion of the doctrines which may be pronounced essential to Christianity my object is rather to exhibit and to enforce the Essentials of Personal and Social Religion. It is to ascertain and to develop the principles which must reign in the heart, and govern the life, of every human being, who would establish a valid title to the name of Christian.'

The second discourse, on the motives to repentance,' appears to us eminently adapted to be useful. The motives enumerated are; 1. The imperative command of God.-2. The unalterable determination of God, that without Repentance there shall be no salvation.-3. The mercy of God revealed in the Gospel.-4. The most gracious reception, on the part of God, of the repenting and returning sinner.-5. The invariable connexion of salvation with the exercise of repentance.-6. The readiness of God to bestow the grace necessary to the production of repentance.-7. The benevolent rejoicing which it occasions both on earth and in heaven. Under the Sixth particular, we have the following energetic and encouraging appeal.

"I admit," some one may be disposed to say," that Repentance is a duty binding upon all men, and unquestionably imperative upon me. I feel that I am daily contracting additional guilt, by remaining in impenitency and unbelief; but how shall I be able to exercise that Repentance which needeth not to be repented of? You tell me, and I believe and feel it to be true, that my nature is depraved, and that my heart is both obdurate and deceitful; how then shall I re

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pent?" It is my happiness to remind you, that the Lord Jesus Christ, who died for our offences, and was raised again for our justification," is" exalted by the right hand of God to be a Prince and a Saviour, for to give Repentance" in order to" the remission of sins.” This part of his mediatorial undertaking precisely meets your case, and corresponds with your most pressing exigence. He communicates the grace necessary to that exercise of Repentance, which his. word requires, by giving his Holy Spirit to effect deep conviction of sin, and true contrition of heart. He thus fulfils that gracious promise of a former dispensation :-"A new heart will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh; and I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them." If then you have discovered the guilt and danger of continuing in impenitence, and if you deeply lament the hardness and coldness of your hearts towards God, you will attach to these encouraging promises the highest value; you will plead them most earnestly and perseveringly at the throne of grace; and certain it is that you will not thus plead in vain. He who never gave encouragement to an unfounded expectation, has said "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for, if ye, being evil, know how to give good gifts unto your children; how much more shall your heavenly Father give the Holy Spirit to them that ask him !”

p. 49. In reference to the long agitated question-'What is the nature of saving faith?' we have, in the Third Lecture, the following admirable remarks.

Greatly is it to be lamented, that the subject of Faith, instead of being usually elucidated by discussion, has often been involved in deep obscurity. The definitions and distinctions of metaphysical expositors, both from the pulpit and from the press, have produced confusion, rather than clearness of ideas; so that the mind, yielded to their guidance, has been bewildered in the entanglements they have laboriously constructed. In all the inquiries connected with revealed truth, I have been disposed to view with suspicion and aversion, scholastic refinements and technical subtleties. I find, in the word of God, a luminous and beauteous simplicity; and I am encouraged to suppose, that when the inspired writers employ words in common use, they intend such words to be understood in their ordinary sense, unless some intimation be given to the contrary. If they evidently proceed on the supposition, that their meaning is unam biguous, and perfectly intelligible to their readers, even without the necessity of any laboured explanation, I am prepared and authorised to presume, that no peculiar difficulty of interpretation is to be encountered. These remarks appear to me strictly applicable to the subject before us. The sacred writers insist much on the importance of Faith in our Lord Jesus Christ; but they betray no apprehension of any danger of being misunderstood, in consequence of any diffiVOL. XXIII. N.S. 2 Q