I need not, in your pages, take up room to shew that "the Bible, the Missionary, and kindred societies," are right things: all who have the lamp of life should desire to offer it to others; and all to whom the name of Jesus Christ is precious will be anxious to have it proclaimed to the Jew and to the heathen, to the nations lying in darkness and the shadow of death. To advocate their cause, to press their claims, to aid the funds for their benefit must be right. It requires, also, as little argument to prove that it is right to visit the fatherless and widows in their affliction-the sick and destitute in their need-and to endeavour to lead the infant mind to God.

What then was wrong in the conduct of your correspondent? Surely the place of her exertions, when she left her own parish, where, from her account of her minister, they would be especially requisite, and chose for the scene of her labours, another, less desirable, from the circumstance of the clergyman being young, interesting, and unmarried; and where, also, from the nature of his views, they were less called for than in her own. This surely was not walking with "Christian circumspection" it was not letting the kingdom of God come without observation; it was not taking care that her good was not evil spoken of: it was affording lamentable scope and much temptation to those mixed motives which so lamentably intrude even into hearts renewed by Divine grace.

I think it equally evident that Harriett's right things have been done at a wrong time. Surely a sacrifice of some leisure, some occupation of her own, might have been made to enable her to discharge the pious and desirable offices she mentions, without interfering with that attention which her duty, her affection,

Let me recommend to Harriett and her readers in general, a little book with that title, by the Rev. E. Craig of Edinburgh.

and her religion alike demanded to her aged mother. Setting aside the comfort, the happiness of one (and that one the tenderest and dearest of all earthly relatives) whom nature and Christianity should alike lead a daughter to cherish, why was her soul to be neglected when a lively interest for the souls of the whole world was entertained? Why was she left, when she might have been attended by her own child, to an indifferent though kind neighbour; who performed for her the little offices which Harriett's engagements prevented her discharging? Surely the time is thus proved wrong. The precise manner in which these things should be regulated, I think Harriett may learn from her Bible, and prayerful self-examination applied to each relative duty, and the claims of each passing hour. But if she desire further human aid, I would recommend her to return to the lady with two daughters, who before gave her such salutary, though unpalatable, advice. I would refer her to that lady, who is evidently a person of good sense, judgment, and piety; educating her children as if all depended upon herself, yet knowing that the desired blessing must come from above; that Paul may plant, and Apollos water, but that God must give the increase and who, though feeling the weight of public claims upon a Christian, feels the still heavier weight of private claims, and that the latter must be attended to without neglecting the former. "If any man provide not for his own, he hath denied the faith, and is worse than an infidel."

In conclusion, referring to what Mrs. says about the world, I copy a passage from Mr. Jay's admirable lectures, always desiring to bear in mind that it must be for the world's own sake, and not for ours, that we care what it thinks of us. Commenting upon that passage, "What manner of persons ought ye to be in all holy conversation and godliness," Mr. Jay says, "Never

be careless of your reputation. Never adopt the maxim of some indiscreet professors, 'I care not what the world thinks or says of me.' You ought to care. You ought to value a good name above great riches. You ought to let no accusation attach to you, but in matters pertaining to the law of your God."

A CONSTANT READER.

ducting the details, while my poor over-worked partner subscribes to the funds; but I do not approve of my name being made a subscriptiontrap, or in any way publicly used, except indeed, in the present instance, to acknowledge myself your humble servant and constant reader,

ARABELLA A. B. C.

ON MARRIED LADIES' NAMES IN SUBSCRIPTION LISTS.

Tothe Editorofthe Christian Observer.

My honoured husband contributes a sovereign yearly to the Bible Association. In the list I find it announced, Mr. A. B. C. 10s., Mrs. A. B. C. 10s. I wish you would inform the worthy secretary of our association, that my husband and I are one; that his purse pays for both; that even our children's pence in the charity-plate come virtually from his pocket; that in law also I am nobody; that the less is said about us wives in Reports and other public proceedings the better; that we are willing to lend our feeble aid in whatever way is found most serviceable, but that our little deeds must not be blazoned abroad; and above all, that it must not be falsely represented that we have a purse, a heart, a wish, separate from those whom we desire to love, honour, and obey. It is a "bad eminence' for our husbands to be "known by us in the gate," except in the ways specified by Solomon; for the particulars of which, our worthy secretary may refer to the chapter alluded to. I am willing, indeed, that my name should be specified where my husband's would be less proper, as is the case in two or three of the little charitable efforts in our neighbourhood, which are chiefly conducted and subscribed to by ladies; I am also willing in other charities to assist in con

ON THE SIMPLICITY OF CHRISTIAN

CHARITY.

Tothe Editorofthe Christian Observer.
ARE not simplicity and fixedness
of purpose essential characteristics
of Christian charity? And is it
consistent with these attributes of
this spiritual grace, to take as it
were the affections of an auditory
by storm; to stir up a sort of emu-
lous enthusiasm, producing scores
and hundreds of pounds to be an-
nounced and received with accla-
mation at the moment, but perhaps
repented of by the donor the next
day, when the impulse of excited
feeling has subsided? Is it simple
Christian charity which thus runs
up large sums, like biddings at an
auction, "Put down my name for
ten!-Mine for twenty!!-Mine
for a hundred!!!" Did I not hear
amidst the long applauses which
ran round the crowded assembly a
sigh escape from a lone widow?
She had but two mites, which toge-
ther make a farthing-" They will
be despised by the side of these
large donations; but they are all I
have;
and I will drop them into the
treasury as I pass the door. I bless
thee, O my God, that others have
more to bestow, and the heart to
bestow it. May thy blessing rest
upon their gifts, and oh reject not
my feeble offering!

A FRIEND TO CHRISTIAN
SIMPLICITY.

APOLOGY FOR PHRENOLOGY.

Tothe Editorofthe Christian Observer.

I THINK, Mr. Editor, that yourself and your correspondents have been too severe upon the phrenologists. Nothing is more unfair than to oppose theories of science, by reasons drawn merely from their alleged exceptionable tendency. The persecutors of Galileo and the Copernican system have thus entailed upon themselves an indelible stigma, and have caused the chief professors of the Roman-Catholic religion to be regarded by many as ignorant bigots and foes to the advancement of knowledge. Let us not incur the like disgrace, by opposing phrenology otherwise than by fair reasoning and actual experiment.

One objection to phrenology is, that it tends to materialism; but it is replied, that it leaves the question precisely where it was. The connexion between mind and matter in the present life is universally allowed; and the question involves the same difficulties, whether the mind be supposed to act through the brain considered as one organ or as many. If phrenologists themselves deny the conclusion, why charge them with consequences they disallow ?

Another objection is, that the system affords to wicked men an excuse for committing the greatest crimes, on the plea that they are irresistibly led on by organic structure. The same excuse, under a different name, may have been pleaded long before phrenology

existed for it is obvious that men are born with exceedingly different dispositions, and it is as easy to allege the force of innate disposition as the incitement of a particular organ. Phrenology has not been fairly represented, and even its first authors have brought discredit upon it by a mistaken nomenclature. By designating one organ, for instance, the organ of murder, they implied that a man largely possessing it must necessarily be impelled to destroy his fellow-creatures. Later writers have properly changed the term, and, by calling it the organ of destructiveness, wish to imply that it may lead to useful exertions, that it may also give energy to the character, courage to oppose vice, and boldness to resist the workers of mischief.

In noticing a third objection, relative to religion, it is easy to represent phrenology in a fairer light than many of its professors appear to have done. They have sought in vain for a religious principle in the organ of veneration or benevolence, or in the predominance of the intellectual faculties. But religion does not consist in veneration or benevolence, or intellect, or in any one single faculty, or combination of faculties. A man renewed in the spirit of his mind exerts all his powers in the service of his Creator and Redeemer, and strives to promote the glory of God and the welfare of his brethren: his whole nature is changed, and every propensity, every sentiment, and every talent becomes subordinate to a religious principle.

G.

The Evidences of Christianity stated in a popular and practical Manner, in a Course of Lectures delivered in the Parish Church of St. Mary, Islington. By the Rev. DANIEL

WILSON, A. M., Vicar. 1 vol. 8vo. 12s. London. 1828.

WE have deferred noticing this valuable work till we could find time

Modern treatises on the evidences of Christianity are, for the most part, of necessity, compilations; but even a compendium may have its peculiar claims to attention. Where the materials are not new, there may be considerable originality, or at least peculiar appropriateness, in the mode of their disposition; and it is of no slight utility to place in a succinct or striking view, an argument which might have failed to arrest attention or carry conviction, under a less happy aspect. The pertinacious attacks of infidels, especially of the anarchists of the last few years, who have cheapened down infidelity, like radicalism, to the purse and the capacity of an ale-house auditory, have given rise to innumerable sermons, essays, and treatises, on the evidences of the Gospel; most of which, being intended chiefly for persons who do not possess, or will not read, the accredited works on the subject, profess to do little more than retail the most powerful popular arguments. We might mention many recent works of this kind, highly useful in their sphere, and honourable to the piety, zeal, and sound judgment of their authors; but scarcely demanding a critical review

of their contents.

There is a somewhat numerous class, especially of late years, of a different kind, who have applied themselves to the elucidation of some one particular argument auxiliary to the general body of evidence, but not intended to supersede it. The universities of Oxford and Cambridge, in particular, have produced admirable works of this description; the contents of which have not hitherto been sufficiently embodied in the popular disquisitions on the evidences. Some of these works have also another most praiseworthy feature, that they exhibit the interior beauties, as well as the mere strength of the buttresses of the temple; thus proving

character, as well as by its extrinsic stability. And in truth, as it is with "the heart" that "man believeth unto righteousness," this method, while it is the most popular, is usually found to be also the most convincing; and where convincing it is far the most efficacious for practical utility; for what does it avail to acknowledge the force of an abstract argument, if the conviction be not followed up by those fruits of faith which alone prove our belief to be fraught with moral and spiritual power?

The work before us deserves peculiar notice, from its combining in a most forcible manner the two departments of evidence which we have mentioned, with the advantages derived from its having been compiled subsequently to the treatises to which we have alluded. It is, as it professes to be, a compendium of evidences, but in a shape for pulpit instruction; not ethical, but sermonlike; at once reaching the heart through the understanding, and the understanding through the heart. Mr. Wilson is not a mere theological professor lecturing upon the evidences; but a Christian pastor who, finding his flock requiring to be informed respecting them, promptly meets this want, both intellectually and spiritually, that they may not only ascertain that there is a mine of heavenly wealth, but may begin to dig deeply and find the inestimable treasures which it contains. We extract the following brief outline of the author's course of argument, as furnishing a useful syllabus of topics for our clerical friends.

"I shall take for granted in my argu ment the Being of a God, and those other truths of natural religion which the Deist is generally so ready to grant, and which he boasts of as all-sufficient for the guidance and happiness of mankind. "

"In conducting this great argument upon these admissions of natural religion, the first question to be asked is, What is the temper of mind in which such a subject should be studied, and do unbelievers seem in any measure to possess that temper?