an impartial mind that while the Catholic principle was the main object of Puritan virulence, it was also the cord of sympathy between English and Scottish Churchmen, than the detailed accounts which have come down to us of the deposition of the Scottish prelates and clergy, by the Glasgow Assembly. Of the wickedness and impiety with which they stand charged, not a word of defence may be urged; doubtless, the ignorance and sin of God's own ambassadors were the just causes of His wrath and vengeance upon the Church. But it is singular, and not without suspicion, that "in thes tymes, no ministers wer accused as faulty, but such as were non-covenanters."

Old Gordon quaintly adds, "whither it was that the godly pairty of the ministrye did close with the covenant, and the profaner parte of them oppose it, or if it were upon any other accompt it fell out so, I doe leave it to the reader to judge." Their manner of life, however, was not the only, nor even the chief, ground of complaint. Against Dr. Hamilton of Glassford, among other things urged, was his determination to keep the service-book in his church "in despyte of Puritans and the devill," his refusing marriage to those who would not kneel at the Holy Communion, and his using freely his right of excommunicating offenders. Against Mr. John Creighton, of Paisley, it was found that he inclined to Popery and Arminianism; that he affirmed of the Popish faith, that it was better than Protestantism, maintaining that "it was easy for to reconcyle Protestants and Papists, if Puritans and Jesuits wer awaye;" that he taught universal grace, allowed auricular confession, and maintained free-will; that he held that saints might fall away from grace, and that he administered baptism privately, using the matter and the form only, without any words of exhortation. Lindsay, Bishop of Edinburgh, was accused of having "pressed the practise of the service-booke and Five Articles," of having refused the order of priest to one who had not been ordained deacon, of having knelt before the altar, and of having held the doctrine of the real spiritual presence of Christ in the Blessed Eucharist. Ballenden, Bishop of Aberdeen, was cited for the same offences, and also for using the Book of Ordination in "admitting intrants," [introits?] and for consecrating a chapel, "after the superstitiouse form and manner." Maxwell, Bishop of Ross, was especially obnoxious to the Puritans, from the prominent part which he had taken in the formation of the Liturgy. Besides other charges preferred against him, arising necessarily from this circumstance, are these: that he conversed familiarly with Papists, affirming that he would rather converse with them than with Puritans, and that he fasted on Fridays, and often "journeyed on a Sunday." Wedderburn, Bishop of Dunblane, was degraded and excommunicated because, among other offences, it had been his usual custom, while professor of divinity at St. Andrew's, to "inveighe upon many

things that are receaved in the Reformed Churches, and to render them distasteful to the hearers, his scollers." Against Campbell, Bishop of the Isles, no charges could be brought: "this bishop was upon the waye of the primitive pietye that resided in the West Isles, about the isle of Aya, in the tymes of Columba and Aidanus; being that, beyond all the rest, nothing could be objected to him but his being a Bishop." "His censure was depositione, and, except he submitt to the assembly, excommunicatione!" It will suffice to mention only one case more, that of Forrester, minister of Melrose. It was objected to him, that he had said of preaching, that it was too common; that the observance of the Lord's-day as the Sabbath was Judaism; that conceived prayer by the Spirit was an "idle fancye;" that the service-book contained the best prayers, both for public and private use; that the saying of these prayers was more necessary than preaching; that at baptism and absolution he used the sign of the Cross; that he protested against sitting at the Holy Communion; and that, concerning Christ's presence, he had said, "it was a question of curiositye to enqwyre if Chryste was present ther, sacramentally, or by transubstantiatione, or by consubstantione, since it was sure that Chryste's Body was really present in the Lord's Supper."

Topics of common interest and importance to all Churchmen, of whatever age and country, more sacred and valuable than these, cannot be conceived. The Church in Scotland, therefore, though she suffered for them, had no right to appropriate them exclusively to herself; and she neither wished nor was permitted to do so. As the British Puritans had but one case as plaintiffs, the British Catholics had but one case as defendants; and the unity of design which bound English and Scottish rebels together, was not greater than the sympathy which united English and Scottish Churchmen. That the sympathy could not be weaker than is here asserted, the undeniable identity of the two Churches, in their fundamental principles, avowed by the Puritans, and proved in the fatal issue, is sufficient to establish; that it was as strong, no more powerful witness need be called than the well-known fact, that many of the ejected Scottish prelates found an asylum in England, as long as that was safe; and that to the weakness and ignorance of one of them (the Bishop of Orkney), who sacrificed his order and his office, and all the great principles which result from them, to indolence and avarice, we owe one of the most powerful and conclusive defences of Christ's Church, that ever was written, at least on this single question.*

We need not pursue this course of inquiry farther; it were easy to point out facts in the subsequent history which suffi

Episcopatus, juris Divini, by Joseph Hall, Bishop of Norwich.

ciently confirm a Catholic relationship between the English and Scottish Churches. The time, however, was fast approaching, when the spirit of the world had the preeminence, and not with Scotland only, but with all Christendom; England ceased to be as a sister. But our purpose is answered. We have established two very important facts, which we shall not scruple largely to use: First, That the Scottish Church has always maintained her independence-an independence both in ritual and in discipline, which the English Church has freely and cheerfully admitted. Second, That the two Churches cooperated in the affirmative of .. the Catholic principle, that they were in common attacked for it by Puritan unbelievers, and in common suffered in its defence. We are now in a good condition for entering at once upon the Scottish Eucharistic office; but as our space is limited, we postpone the subject to another month.

Moral Philosophy, or the Duties of Man, considered in his Individual, Social, and Domestic Capacities. By GEO. COMBE. Second Edition, revised. Edinburgh: Maclachlan, Steward and Co. London: Longman, &c. 1841.

THE science, real or pretended, of Phrenology has not come to so speedy a termination as was probably anticipated by those who opposed its commencement. It has now endured through a half-century, seems to have sustained no very decisive check at any period of its progress, and has worked many of its phrases and notions into the common speech and thought of all educated persons, by none of whom we suspect is it altogether disbelieved. Everywhere are men familiar with the distinction between a good and a bad forehead; whenever any man of known ability makes his appearance, all eyes are turned to his intellectual lobe; and where that is remarkable in a person whom we do not know, we are all bent on discovering who he is. Indeed, the forchead has come to be no inconsiderable constituent in our ideas of beauty, especially in the male sex. This, to be sure, is not altogether new. If we are to believe Dr. Spurzheim and others, the ancient sculptors gave good phrenological developments whenever they meant to represent wisdom or excellence. If their statues were portraits, the argument is direct; if they were the result of enlarged observation of eminent men, it is scarcely less forcible.

But though a vague faith in this and a little more phrenological doctrine is now very generally diffused, it is one to which comparatively few attach any importance. Those who have

ceased to think those doctrines harmful, regard them as harmless, which is generally considered the worse compliment of the two. No serious weight is attached to them; no results of the least consequence expected from them. People amuse themselves with descanting on the various coincidences they or others have discovered between their friends' bumps and their characters; and if they think their own foreheads good, rather like them to have them examined by the real or pretended adept; but all this with no solemnity, the coincidences and the examinations seeming to them of much the same sort of consequence as those connected with handwriting.

But it has been well said, that half the world does not know what the other half is doing, and as both consist of several small sections, the assertion is true of these respectively. Whilst one drawing-room is filled with smiling faces arguing their characters from their skulls, and often vice versa, their skulls from their characters, another is occupied by gentlemen doing the same thing, with a gravity, nay, an awe over every feature most edifying to behold. To smile during such a process would, in their eyes, be profanation; for though they tell us of a double organ of Gaiety seated between Causality and Ideality, they must surely allow that all their own heads are deficient there, on peril of the science proving false. These gentlemen devoutly believe that they are the beginners of a new era in the history of the world, the people living on which have never hitherto known how to be wise, good, or happy; nay, have never yet known anything about themselves in soul or body! The author now before us feels the strangeness of such dazzling light having been so long delayed, and by consequence of darkness having been so long protracted, and is consequently obliged to bestow some philosophical consideration upon the puzzle, which happily ends much to his satisfaction; for he finds it to be a fact in strict analogy with all others connected with man's intellectual and moral condition; and besides knows (did Phrenology too teach him this?) that the world is merely in its infancy; that its history has barely begun; and that it is destined to pass through ages of phrenological illumination, compared with the duration of which, the six thousand years of its past existence are but as a day or an hour.

To show such of our readers as may have been in the habit of talking of Phrenology as one among many tolerable materials pour passer le temps, we will give them a specimen or two of the solemnity of Mr. Combe's style, which may perhaps make them feel what triflers they are. The commercial distress of 1826 was a solemn subject, and Mr. Combe does well in being solemn about it; but we suspect the propriety of other people's demeanour, will, for the most part, be endangered by their being told that it arose very much from a want of phrenological

knowledge on the part of our merchants and public men; and also that none but the phrenologist was able to understand its effects, or imagine the sorrow it occasioned! Here is the passage in question:

"In a period of profound peace, and immediately after one of the finest summers and most abundant harvests ever showered by a bountiful Providence on Britain, this country has been a theatre of almost universal misery. In October and November 1825, stocks began to fall with alarming rapidity; in November numerous bankers in London failed; in December the evil spread to the country bankers; in January and February 1826, the distress overtook the merchants and manufacturers, thousands of whom were ruined, and their workmen thrown idle; agricultural produce began to fall, and suffering and gloom extended over the whole empire. These events carried intense misery into the bosoms of numberless families. The phrenologist, who knows the nature of the propensities and sentiments, and their objects, is well able to conceive the deep, though often silent, agonies that must have been felt when Acquisitiveness was suddenly deprived of its long collected stores; when Selfesteem and Love of Approbation were in an instant robbed of all the pride, pomp, and circumstance of worldly grandeur, that, during years of fancied prosperity, had formed their chief sources of delight; and when cautiousness felt the dreadful access of despair at the ruin of every darling project."— Appendix, pp. 435, 436.

Then follows some politico-economical discourse, which we dare say is very sound, but which is but preparatory to the application of Phrenology to the subject. And here it is:

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According to our view, the Creator has formed the world on the principle of the predominance of the higher sentiments; that is to say, if mankind will condescend to seek their chief gratifications in the exercise of Benevolence, Veneration, Conscientiousness, and Intellect, they will be exempt in an amazing degree from calamity; while they will suffer continually recurring misery so long as they place their highest enjoyments in the gratification of the lower propensities. It is an undeniable fact, that the inhabitants of Britain generally are involved in a chase of wealth, power, and personal aggrandizement, or the gratification of Acquisitiveness, Self-esteem, and Love of Approbation, to the exclusion of everything like systematic cultivation of the proper human faculties before enumerated. Now, if our principle be correct, they never can be happy while this is the case. If the Creator have intended the higher powers to prevail, his whole arrangements must be in harmony with them, and the world must be so constituted that it is possible for every individual to reap the enjoyment for which existence is given. By the gratification of the higher powers, we do not mean mere psalm-singing and superstitious devotion; but enlightened religion, the exercise of habitual benevolence, justice, and respect between nan and man, the reciprocal communication of knowledge, and the systematic exercise of the intellect in studying the laws of creation. For these ends, a portion of time every day is requisite: but on the present system, the whole energies, bodily and mental, of millions of our population are expended in ministering to the gratification of Acquisitiveness, Self-esteem, and Love of approbation, and still lower animal propensities: and if suffering follow this course of conduct, men have themselves alone to blame."-Appendix, p. 440.

We have nothing to say against this application of Phrenology to the question of commercial distress, except that it involves a

*This is quoted by Mr. Combe, from an older lucubration of the same date as the events to which it refers.