against which we are taught to watch and pray. It consists in the supremacy of corrupt principles or passions, propensities or views, called into action by that evil change which has passed upon man, when he fell from his first estate; and which now operates in producing alienation of the heart from God, and rebellion of the will against his holy law. And the gradual increase of this corruption, from the first leaning of the heart towards that which is evil, to its full accomplishment in action; and to its final consummation in the cessation of spiritual life, and the universal devastating reign of spiritual death, are here beautifully pourtrayed. The same cause will operate the perversion of the intellectual faculties, and will explain how error is embraced, and nurtured into prejudice; and why it maintains the human soul divine in a state of darkness and destitution, from which nothing can recal it but the ray of scriptural truth, vivified by the Spirit of the most High God. But this Omnipotent Spirit deigns to employ means; and these will always be consistent with truth, and will ever tend to promote the glory of God, and the good of man to both of which objects the extension of his knowledge, and the chastened development of his mental powers, seem indispensable; and not less so the government of his heart, and the regulation of his desires by the unerring law of God.

It will not be expected that I should notice the miserable impostures of fortune-telling, casting nativities, and developing the horoscope, or draw aside the veil which invests the whole science of divination and astrology; because these are manifestly the result of evil intention, and cannot, therefore, with propriety be referred to a physical state. We shall therefore pass on to the several points of interest involved in the last object of our attention; namely, the mystery of apparitions: and, in particular, the

question-Can they be explained upon any satisfactory principle?

The more usual forms of alleged supernatural appearance are those in which some deviation from the common processes of nature, as settled by its Divine Author, has been supposed to be produced for the purpose of occasioning a certain spiritual impression; in which individuals, just as they have ceased to live, have presented themselves to others for the purpose of giving an intimation of their death-oftentimes for no conceivable design; and the spectral forms of such are supposed to haunt particular spots, in order to reveal crime, or to give some other important information to the living. Now if we can succeed in shewing that there is a peculiar state of the brain, in which such appearances are not unusual, and that this is a morbid state; if we can shew that this is the result of impending disease, and that it may be produced by the exhibition of certain remedies; if we can further shew, that the anticipated results have not, in every instance, followed; and if we can account for some of the most remarkable instances upon natural principles, we shall not wander far from the truth when we adopt a physical interpretation for these same appearances.

But

It has sometimes been observed by those who disbelieve in apparitions, and with a kind of triumphant air, that a ghost was never seen by two persons at the same time. this is no argument; for the very nature of the case supposes that it is a spiritual, not a material existence; and therefore not cognisable by the external senses, but only perceived by the internal. In the very nature of things, therefore, that which is immaterial can only be perceived by the one mind to which it is presented, or to two or more minds, individually acted upon by a similar spiritual agency. In giving up this objection to ghosts, it will however be seen, that this very abandonment of an untenable posi

tion, involves a corollary, fatal to all those relations in which material attributes have been ascribed to them. It will be seen hereafter, that this principle admits of an important application to one of the most frequently quoted histories of apparitions after death; namely, that of Lord Tyrone to Lady Beresford, which will be considered in a future paper. Apparitions are ascribable, in a great number of instances, to trick, and are generally produced for some sinister purpose; and then the science of optics and the resources of chemistry will afford many useful explanations, and will account for a large majority of the most farfamed ghost stories.

But there are many other histories which cannot thus be explained, and which must either be admitted as actual spectral appear ances of a supernatural character, or be considered as physical products, the result of a peculiar morbid state of the brain, which may be traced to irritation of that organ. This peculiar state may be, and indeed frequently is, induced by the pressure of impending disease; and then the supposed appearance will be followed by morbid excitement of the system (febrile action), which is now often ascribed to the influence of emotion excited by the spiritual appearance; whereas, in fact, the subsequent commotion is a mere consequence of the previously disordered state of the brainular function. This peculiar condition of the brain may like wise originate in intense mental emotion, particularly of a depressing character. I shall presently produce examples of these states, always preferring those which have fallen under my own notice.

But before we proceed further, we must add another word, on the subject of spiritual contemplation. It has been said, that an apparition is in fact presented to spiritual contemplation; that it is cognisable by mental perception alone; and that the truth of its existence is based CHRIST. OBSERV. No. 332.

upon this principle, that the idea is conceived in the mind. Dr. Hibbert, on the contrary, says, that it is a renovation of past feelings, with all the energy of truth, and all the vividness of an intensely interested imagination. Neither of these views is quite satisfactory.

It is agreed by all parties, that an apparition has no real and material existence-no flesh and bones; and that, although presented to the eye, and heard by the ear, it yet possesses no tangible substance; that it cannot intercept or transmit, absorb or reflect, the rays of light; and is incapable of producing those atmospherical vibrations, which are necessary for the propagation of sound. It may therefore, in this respect, be said to be an ideal object conceived in the mind, or to be the product of spiritual contemplation. But spiritual contemplation is that process during which the immaterial principle perceives, thinks, reflects, associates, remembers, reasons. Of the nature of spiritual existence, when separated from matter, we know nothing; and of the modes and habits of thought and feeling of pure spirit, we equally know nothing. Moreover, we become conscious of these operations within ourselves, only through the medium of the brainular organ, the appointed channel for the manifestations of mind. But if there be any disorder of function on the part of that organ; if it shall have received such a powerful mental emotion as shall have excited it vehemently; or if it shall be suffering from the threatened invasion of impending disease; it will cease to be a perfect medium for conveying the results of spiritual contemplation; the manifestations of mind will be perverted, and spectral illusions will be the result. And this view of the cause will be invariably borne out by the circumstances of the case. Some anxious state, some depressing passion, or some morbid cerebral condition, will have preceded the creation of the apparition. And, 3 P

in simple truth, the semblance of form, and defined outline, which so generally attaches to this kind of supernatural appearance, should be enough to proclaim illusion somewhere; for, at all events, the senses are deceived, and this must be attended by deviation from the healthy action of the mental manifestations. And since this can alone be dependent upon some morbid condition of the manifesting organ, either temporary or permanent, we have reasoned back to the assertion, that the brain under these circumstances is always in a morbid state; in fact, that it is subjected to that "peculiar condition in which it has escaped the controul of the presiding mind, and continues to act on without direction or guidance." See Christian Observer, current vol. p. 71.

On the contrary, the position that apparitions are the result of past images recalled in the mind; in fact, recollected impressions of scenes long lost, only grotesquely associated, with an undue degree of intensity; is equally unsatisfactory and unconvincing: for,

In the first place, This hypothesis will not account for all supposed supernatural appearances; such, for instance, as that which made so powerful an impression on Colonel Gardiner, and similar spectra which have been experienced by many others and if the theory be inapplicable to all the particular cases, which it ought to explain, we have good ground for suspecting that it is not THE correct explanation of ANY, however it may seem to account for many of the attendant phenomena satisfactorily.,

Secondly. The hypothesis will not account for the recalling of these recollected impressions at the precise moment at which apparitions are produced; since,if they were only recollected impressions, there can be no good reason why they may not be created at any time, especially by a voluntary effort of memory: a fortiori, therefore, is it most extraordinary, not only that

they cannot be reproduced by any effort of volition, however powerful, but that their appearance is actually independent of the will; and, moreover, that it is to be met with only and invariably, during the continuance of a state of morbid irritation of the brain?

Thirdly. This hypothesis will not account for the fearfulness with which which an apparition is viewed. Ideas familiar to the mind, recollected impressions of past scenes and persons removed, when recalled by the aid of memory, do not produce terror; but, on the contrary, a chastened satisfaction, or a mellowed sorrow: and this valuable mental attribute delights to dwell on the dear forms of those whom we have lost, and to contemplate the mental manifestations associated with such cherished remembrance. But the sudden and involuntary appearance of this very form, when suggested to the mind, produces a saisissement, which the system can scarcely sustain consistently with the integrity of its functions; and which plainly indicates an unusual or morbid state of the manifesting organ; namely, the brain.

(To be continued.)

ON THE DANGERS OF MINISTERS IN THE PRESENT DAY.

Tothe Editorofthe Christian Observer.

THE depravity of the human heart against which the minister of God has to watch, is the same in every age; but the deceiver of our souls varies the modifications of evil which he presents to it, in a manner calculated to evade the discriminating spiritual perception of the most watchful Christian; nay, even to allure the mind by introducing what is sinful under attractive colours in the filling up of the outline of positive duty. Hence arises a peculiar danger of the present times to the

ministers of the Gospel. The snares against which they need to maintain the greatest vigilance, are so interwoven with the business of their vocation, as to require continual Divine assistance to enable them, by careful circumspection, to detect and avoid them. It therefore not be unmay interesting or unprofitable to inquire into their nature and causes, in the various relative situations in which the minister of Christ is now continually placed*.

I. The present times cause some peculiar snares to a minister in his preaching. The wide spread profession of religion, the prevailing acquaintance with the distinguishing doctrines of Christianity (arising from the fidelity with which the Gospel is extensively preached, from the circulation of religious publications, and other causes), though most desirable in themselves, are not unattended with great danger to the ambassador of Christ in the delivery of his sacred message. In every congregation there are many who know something of the theory of real religion: and the profession of it is easy; for if a person supports the leading religious institutions of the day, alleges an attachment to a few doctrines which are too often hastily taken for the whole Gospel, and is guilty of no flagrant inconsistency, he is at once classed with the faithful members of Christ's church. Ministers accordingly fall into the error of forming too good an opinion of the state of many of their hearers, hastily classing them with the true disciples of Christ, addressing them as such, and setting before them the trials, consolations, and experiences of the believer, instead of close appeals to their hearts and consciences, as needing con

* This important subject was lately brought before a clerical meeting in the county of Norfolk, at Norwich, and the following remarks were drawn up by the director of the day. Many of them were made by the members while the question was under discussion, and others occurred in some valuable letters received from experienced brethren in the ministry.

version to God; and are thus deceived themselves, and mislead their people, by too readily falling in with the idea they have formed of their own state. It is a question of solemn moment, whether the present condition of the church is not one which demands an awful sifting of the true servants of God from the immense mixed multitude who accompany the camp of Israel. Does it not seem necessary that the waters of the flood of religion which have spread widely, but are shallow, should be collected into a deep though comparatively narrow channel; in which, ever flowing onward towards the ocean of the fulness of God, they shall neither be arrested in their course by the freezing blast of persecution, nor evaporate under the influence of the bright and wasting sunshine of ease and prosperity? Ministers are ensnared by external appearance and profession to lose sight of that important declaration, "Straight is the gate, and narrow is the way," and of such Scriptures in general as point out the difficulty of attaining the kingdom of heaven.

There is at this time a widely prevalent attachment to the peculiar doctrines of the Gospel; and the barren moral essays of the early and middle parts of the last century, would now, as sermons, be scarcely tolerated. But there is danger, lest, knowing the acceptableness to their hearers of certain doctrinal statements, important as they are, ministers should neglect the practical part of their preaching from a fear of being deemed what is called low, moral, and legal. There is reason to fear, that sermons on duties, on particular sins, and on many directly practical subjects, would be very unacceptable in some congregations, and those, perhaps, of considerable religious repute. Preachers knowing this may be ensnared by it, forgetting that, as labourers in their Lord's vineyard, it is their duty assiduously to labour, both that much fruit may be produced, and that it

may be brought to perfection. They are bound, accordingly, to take heed that they neglect not those important parts of a sermon, the home personal application of their subject to their hearers, and the minute detail of the influence of Christianity on the heart and conduct. Sufficient care is not always taken to delineate character, to appeal to the conscience, to strike home to the heart, and to make their applications effective. Are not some preachers too much satisfied with explaining a prophecy, or correctly and evangelically describing a doctrine, or unfolding a consolatory promise, without being sufficiently in earnest to arrest the minds of their hearers, till they lay hold of Christ and his truth, and are deeply in earnest to obtain the kingdom of heaven? Does not a consciousness of the unwillingness of their flocks to admit of close personal application, sometimes render this portion of their discourses too general and vague, and thus, though the arm which draws the bowstring be strong, and the clang of its discharge startling, the arrow passess harmless through the air, being shot at a venture?

The love of novelty, and the spirit of criticism, which greatly abound in some congregations in the present day, cannot be otherwise than snares to ministers of the Gospel, and often cause them in their sermons to provide too much for the understanding, and but little for the heart. There is also a prevalent idolatry of intellect with which Satan seems to be ensnaring the Christian world, and which causes a dangerous fastidiousness that preys upon the very vitals of Christian simplicity. The present is also an age of gaudy exhibition; so that, on public occasions, which ought to be made opportunities of striking home to the heart, in plain and closely applicatory language, too often, neither ministers nor their flocks are satisfied without exhibitions of imagination, ingenious rea

en

soning or studied composition, which are admired and criticised in a manner most inconsistent with spiritual profit and tending to injure the ministerial character and scriptural religion, both of preachers and hearers. It is evident how injuriously these causes must operate on a minister's retirement; for, instead of being employed in secret earnest treaty to God for a blessing on a plain, faithful declaration of his whole counsel concerning mankind, he will be tempted to be contriving how most effectually to secure the evanescent and unsatisfactory reward of popular applause, the praise of men rather than that of God. Ministers are led also to forget, and to lead others to forget, that the Gospel is emphatically the dispensation of the Holy Spirit. Those whose business it is to declare the momentous truths of the word of God cannot expect to be greatly efficacious in their first object, the conversion of sinners, unless they preach home to their own souls as well as to those of their hearers; for it is impossible to apply with energy to others those doctrines in which they themselves do not take an intense personal interest. They must remember, that unless they themselves feed upon, and digest the same spiritual food which they convey to others, they cannot maintain in their own hearts the principle of the divine life in health and vigour, and thence, however great the apparent exertion of the moment, they will fail in all their efforts to wield the sword of the Spirit, so as to cause it to pierce deeply into the soul, and in bringing the penitent sinner to seek for healing, pardon, and ease, at the foot of the cross of Christ.

It is not intended by these remarks to disparage that large and full range of intellectual acquirement which every Christian minister ought, as much as possible, to attain, which so eminently distinguished our Reformers, and which may be well contrasted with the