to the cerebral organ. And, in deed, there is often an obscurity enveloping these connexions, which makes it difficult to trace the exact mode of association. Yet the influence of moral emotion in producing that state of the surface which is familiarly called goose-skin; the agency of fear in occasioning paleness of the countenance, by recalling the blood to the interior, or blueness of the lips, from congestion in the extreme vessels; the effect of shame and surprise, in giving rise to the blush which tinges the cheek of an innocent person, as well as deeply flushes the countenance of the consciously guilty; the agency of suspense and agitation in occasioning perspiration; the dryness of the skin which is so common an attendant upon mental anxiety; the change of countenance from the impulsion of spiritual agony; the alteration of its colour in those who really mourn, and the wrinkle of dissatisfaction which broods upon the forehead; are all proofs of intimate dependence between the two structures, and confirm the position that through these several organs the brain may be variously irritated, so as to produce a difference in the specific expression of its sufferings. This, too, is elucidated by the fact, that the brain suffers very differently from affections of different organs, according to peculiarities which we cannot trace, but which do actually

exist.

There are some other very remarkable sympathies, but which are not so well suited to a popular journal; and I therefore pass them over, in order, in my next paper, to offer a few remarks on disorders of the cerebral function. In the mean time, the following important results may be drawn from the present section of our inquiry.

1. The brain is placed in a state of sympathetic communion with many organs of the body: it rejoices in their health, and it suffers in their diseases; and, moreover, it forms the link of communication CHRIST. OBSERV. No. 328.

between all these several organs, which unites them into one perfect whole; so that if the action of any one be arrested, the whole are thrown into confusion.

2. The brain is exceedingly liable to be irritated by disturbance excited in any one of these distant organs. organs. No disease of any kind can exist any where in the system, -no uneasiness, excess, or defect, in any one organ or function, but the brain suffers from it. And since it has been shewn that the brain is the organ or instrument through which the manifestations of the mind are rendered cognisable, it is clear that these manifestations will be excited, altered, or impaired by the state of the cerebral organ, which is the consequence of such irritation.

3. The peculiar character of such disturbance will be determined by the particular organ which forms the source of irritation; and by the kind and degree of morbid action to which it is exposed. It has been shewn how closely the several organs of the body are united in sympathy to one common centre; and how variously they affect that centre, according to their own peculiarities. But it will very seldom be found that this agency will be excited in a manner pure and uncombined; for not only is each individual organ the seat itself of many healthy and morbid sympathies, but it is essentially connected with all the other organs of the body; and its actions are variously modified by this connexion. Still, by this local primary disturbance, the effect propagated to the brain, and the subsequent reflex action of that viscus, are characterized, and do variously influence the manifestations of mind.

4. These facts should lead us to exercise tender compassion, in reference to those diseased manifestations of mind which so frequently cross our path. Let us recollect, that, though man is not a merely animal machine, the expression of his thoughts, feelings, reasoning, affections, and passions, are really 2 F

influenced by the state of his body, and by any morbid action which may affect it. Let us hope, that many lesser peculiarities of conduct may depend upon the irritation of the organ of mind; and though bodily temperament is not to be pleaded as an excuse for moral obliquity, which a high exertion of Christian principle would have overcome, still let us learn to compassionate such sufferers as those I have described. Let the arm of mercy and forgiveness be outstretched towards them; and let the active energy of real pity be willingly exercised to succour those whom we would consider as the wretched victims of disease, rather than as the voluntary agents of their own wanderings. Some of my readers can, perhaps, recollect having been vexed or irritated by persons, who at that time were considered of sane mind, but were afterwards obliged to be placed under restraint as lunatics; and have said, "I can now account for, and of course forgive and pity, many things which offended me in toy friend's conduct: it was, in fact,incipient derangement." Now my object is to shew that there is much of this incipient derangement in the world; which, though it may never go beyond the incipient stage, is, in its degree, derangement still, and ought to be pitied and borne with as such. Of the extent of moral guilt in the individual I am not now speaking: this may depend upon the degree in which reason and conscience still retain their influence, and the effort made by the mind, according to its moral consciousness, to struggle with temptation. I merely add this remark, that I may not seem to any cursory reader to be offering an apology for moral pravity.

5. My last observation naturally leads to another; namely, that while we pity the infirmity of our neighbour, our scrutiny of ourselves ought to be rigid; for we ought to exercise a constant and uncompromising hostility to the influence of

We

these sources of irritation. must learn to excuse others, but we must not excuse ourselves: because we ought to resist every tendency to irritation; to watch over the first symptom of morbid manifestation ; to seek support and guidance from on High; and in the strength of the Lord our God to come off more than conquerors. If the organ of mind be liable to irritation from a great number of bodily sources, God has also graciously given us a principle, by which we are called upon to contend with these morbid tendencies; and it is our duty to strive against them.

6. But if this varied irritation should be so intense, or continue so long, as that the integrity of the brain should be destroyed, it will then escape from the controul of the presiding will, and will continue to act without guidance and direction, producing the morbid manifestations of cerebral disorder, the next point to be noticed.

(To be continued.)

FAMILY SERMONS.-No. CCLIV.

Col. iii. 17.-And whatsoever ye

do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

SUCH is the comprehensive direction given by St. Paul to the church of Colosse; a direction applicable in its full force to every true member of the church of Christ, through all successive periods of time. His religion is not to be confined to certain stated occasions, or to be seen only in public acts of devotion, or in the more important transactions of life; but it is to shed its. benign influence over all his con-duct: it is to controul every movement, and to regulate every purpose: it is to be to him like the garment in which he is clad: like the lifeblood which circulates through his veins. The principle by which he

is to be guided in every word which he utters, and in every act which he performs, is that of a high and sacred regard to his Divine Master; and the temper of mind to be constantly maintained by him, is that of thankfulness to God by the Lord Jesus Christ. No language can, upon these points, be more express and decisive than this of St. Paul: "Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him."

With a view to a practical illustration of this subject, it may be useful to consider more at large, first, the principle; and, secondly, the disposition here enjoined by the Apostle and while engaged in these meditations, let us faithfully inquire, each person for himself, whether this Apostolical injunction is followed by us; whether, in reliance upon the grace of God, we seriously endeavour to obey it?

I. In examining the principle by which we are to conduct ourselves, the chief point to be ascertained is this: What is the meaning of doing all things in the name of the Lord Jesus? In what sense is this expression to be interpreted, so that it may at the same time not be lowered in its import, and yet be applicable to the business of common life?

The Apostle intended by the expression to enjoin the Christian converts to speak and to act as Christians; to conduct themselves as disciples of that Master whom they engaged to obey, as the faithful and affectionate followers of the gracious Redeemer whom they professed to love. Every man who assumes the title of Christian will acknowledge, that thus far at least there can be no mistake as to the meaning of the phrase: but it is not every man who will pursue the inquiry into its details. We are apt to be contented with certain vague notions about religion, and to acquiesce in a very general kind of phraseology: and hence multitudes who profess and

call themselves Christians, and who would be much offended if their claims should be questioned, have really no practical or scriptural views upon the subject; they are Christians, so-called, and that is sufficient: as to doing all in the name of the Lord Jesus, if such a duty demands any particular reference to Christ, as the rule of action, it never occurs to their minds; if suggested on any occasion, it is at once cast aside as unreasonable and impracticable.

It can, however, require no lengthened argument to prove, that an alleged Christian, who on ordinary occasions never thinks of Christ, who speaks and acts without any consideration as to the accordance of his words and deeds with the rule of the Gospel, or the character of him who gave it, cannot be said to do every thing in the name of the Lord Jesus. He may act upon general principles of integrity and benevolence; he may be what the world considers a fair, and respectable, and honourable man; but he is not influenced by the motives which Christianity requires.

To do all things in the name of Christ, or to pursue the conduct enjoined upon us as Christians, must imply an habitual reference to Christ, an habitual reliance upon his aid, an habitual love to him. We are bound to our Saviour not merely by a few nominal ties, and by certain outward privileges and distinctions, but by obligations of entire allegiance. We are not to regard ourselves as partly the servants of Christ, and partly the servants of the world: but while necessarily conversant with the world, as belonging wholly to Christ; as redeemed by his blood, as quickened by his Spirit, as living testimonies to the purity and excellency of his religion.

1. There must be, then, an habitual reference in our minds, on all` occasions, to the Lord Jesus Christ; to his precepts, to his example, to the advancement of his glory.

were it, if thoughts of this sort were more frequently in our minds: if we remembered how intimately the honour of the Saviour is associated with all our words, and all our conduct; how deeply Christ is often wounded through the misbehaviour of those who are on every ground bound to defend it: and what an important service we may afford, if we bear in mind the sacred trust which has been committed to us, and whatsoever we do, in word or deed, do all in the name of the Lord Jesus, with a constant reference to his precepts, his example, and the advancement of his glory.

2. But further, the expression to do every thing in the name of Christ, implies a constant dependence upon his aid, that we may be enabled to fulfil the duty. The person who acts in the name of another, is understood to have the support of him by whom he is authorized to act: the subject who is required to do any thing in the name of his sovereign, relies upon the power of that sovereign to be called forth, if the necessity of the case require it. Neither is the servant of Christ placed under circumstances less favourable, as it respects the service which he is to discharge. If under the Old Testament dispensation, David went out against Goliath in the name of the Lord of Hosts: if, under the dispensation of the New Testament, the Apostles declared that the miracles which they performed were wrought in the name of Christ; thus avowing that they trusted in the power of their crucified Master, as David relied upon the God of the armies of Israel: it is thus also that the Christian speaks and acts in the name of the Lord Jesus. He well knows, that of himself he cannot speak a good word, or even think a good thought; that if he went forth in his own strength, he would fail altogether; that he could neither keep the commandments, nor follow the example of his Lord, nor possess any light to shine before men: but he is taught

to know, that through Christ, who strengtheneth him, he can do all things; that, weak as he is in his own person, Jesus Christ is able to qualify him for every service; and to him, as possessing all power in heaven and in earth, he is instructed and enabled to look, and to expect from him the requisite help in every time of need. The Apostle would teach us, that there is no exigency in which the Christian, who thus acts in the name of Christ, may not confidently rely upon his assistance. Whatsoever ye do, do all in his name: you may encounter great hardships: you may have to meet with the storm of persecution: you may be called to bear your testimony to Christ under circumstances in which you neither have, nor can possibly have, any hope from this world: but, by faith in the name of Jesus, you shall gain the victory. He is willing and able to save to the uttermost all who come unto God by Him; and if it should be your lot even to resist unto blood, striving against sin, he will still be present with you by his Spirit, and confirm the gracious promise, that you shall never perish, neither shall any pluck you out of his hand.

3. The expression in the text implies yet further, that we are to speak and act under the influence of love to Christ. Our Saviour assigns this interpretation to the phrase, when he tells his disciples: "Whosoever shall give you a cup of water to drink in my name, because ye are Christ's, shall not lose his reward." And so cogent is this principle of love to him, that the Apostle speaks of it as having a constraining efficacy. It operates not in the way of a mere command, but by an influence which carries with it gently and persuasively the inclinations and desires of the mind: making the way of duty a way of pleasantness: rendering us not only willing but glad to act in conformity with the will of Christ. Without this motive, not only would our endeavours to do all things in the name