perch upon the tree. It is probably a different feeling from what any other animal experiences, but it may be similar to that which causes the ass to bray, or the hen to cackle. There is an excitement occasioned peculiar to that species of animals, and that excitement produces the effort that produces the note which we call a bark. If it was a cat, even supposing the sensation and the impulse were the same, the note or the tone of voice would be different, because the conformation of the particular apparatus is different. By alternately pressing upon the region of the lungs and desisting from pressure in a dead crow, the same hoarse note is produced, which it is accustomed to utter when alive. So that it is not the peculiarity of instinct and peculiarity of impulse, that produces the peculiarity of sound, but the particular conformation of the vocal organs.

The various feathered tribes, after having deposited their eggs in some convenient place, or in a nest formed with so much skill that the most finished artist of the human species cannot equal it, sit days and weeks without the smallest weariness or seeming impatience. Here is as complete a specimen of instinctive action as could be exhibited, and one which the disciples of Descartes would be as likely to consider mechanical as any of that class of actions. What but an unknown and inexplicable impulse, it may be asked, can induce these creatures to sit so long, when it is so unlikely, especially in the first instance, what the result will be? In regard to this being altogether unknown to them, there is some doubt. In regard to the reply to such a question, I can state without much hesitancy, that it is probably a similar impulse to that which induces the fond mother to watch over her infant babe and undergo so much solicitude for its welfare. From what has been stated, and from what is every day seen, it is evident that the brute creation are operated upon by passion-by love, fear, hatred, compassion, and many others of which we know ourselves to be possessed. Though there is nothing in the human species that exactly corresponds with the propensity or passion of the feathered tribes to sit whole weeks upon their eggs, yet there are propensities which are like it, and which might be readily perceived to be like it were we to pay scrupulous attention to the various affections belonging to the human race. It is no more strange that there should be such an affection in these animals, than that there should be love, love of offspring, in our own race. A person, after beholding with how much tenacity the hen sits

upon her eggs, must have but very little sagacity not to perceive that it is a passion, and a passion not altogether unlike what may be discovered in animals of a different order, and even among that order of which he is an individual member. We can more readily convince ourselves that it is a passion, than we can convince ourselves that it is reason, or altogether reason, for though the animal is so very solicitous to continue upon her nest, yet she knows not whether it is her own eggs she is sitting upon or those of a different species of the feathered race. Although she knows not, or appears to know not that it is her own eggs she is sitting upon, it argues not that she is altogether unconscious of what the result will be —unconscious that there will be a brood of young birds when she has set long enough. One thing more will be mentioned in regard to this, and that is, that though she appears not to have reason, she may in a slight degree be possessed of it, but from the ardor of the passion which induces her to be attached to her nest, reason is overpowered and drowned, as sometimes happens with individuals of the human race, when their anger gets the mastery. Cases are known, where the ardor of the hen has not perhaps arrived to its full height, in which, to change her eggs would cause her to forsake her nest.

It has been stated that there are several kinds of instinctive action. Those which present themselves in the young of mammiferous animals, as observed when they are nestling for their mother's milk, are one kind. Those of which we have just been speaking are another, and there are others still to be mentioned. The first are those which more immediately arise from sensation, the others from passion, and there are still others which may be supposed to originate from habit, or partly habit and partly passion. Ducks and geese have a strong propensity to swim upon the water, and that the propensity originates partly from habit may be inferred from the circumstance that they can be deprived of this indulgence without apparent detriment. It is passion, or a species of it, that actuates the dog to fly at and to hunt other animals. A similar propensity causes other animals, though ever so able to defend themselves, to flee from, or wish not to encounter the dog. It is passion, if it is not sensation, that influences the cat to watch for and catch mice and other pestiferous animals. One species of animals are actuated by one sort of impulse, and another species by another. It is natural for the hawk to watch for smaller birds, the fox to

watch for poultry, the wolf for sheep, etc. It is natural for some birds to migrate, for some to burrow and for some to swim upon the water. Sensation, passion, habit; sometimes one, sometimes more, or the whole are the cause.

Besides these, there is another kind of instinct, if it is instinct, which is allied to reason, if it is not reason, when a horse upon coming where two or more roads centre, almost invariably takes that which will bring him to his home the quickest, the existence of a greater or less degree of reason must be supposed to actuate the animal. If a dog untold strives to protect a child from the danger which threatens it, it carries the idea that this creature has a portion of that faculty which is called reason. When a fox crosses and recrosses its track in order to puzzle the dog which is in pursuit of it, it shows that it has something of that ingredient which were it in man would be called reason. I have known a horse, when leading him, stop as suddenly for me to replace my portmanteau which had fallen from it, as though it had been man. I have known a dog, when a person had been making preparation to kill him, act as shy and endeavor to keep itself out of the way, almost as much as though it had been man. I have known a fox, while crossing a pond upon the ice, after coming to a weak place, feel as carefully as a person would feel if he were examining it, and instead of stepping upon it as it had done before, lie down and roll, to avoid breaking through. A thousand such things might be mentioned to show that brutes, if they have not reason, have something so nearly allied to it, that it scarcely deserves a separate name. The wisdom of the bee to construct its curiouslywrought checker-work for a depository for its honey, appears like reason, and it is probably reason combined with that particular propensity which causes the hen to sit whole weeks with the prospect in view of at a proper time beholding its infant progeny. The elephant, the beaver, the ant and many other creatures, are possessed of what, if it were beheld in the human species, would be called reason. That it is reason we will not pretend to decide, but should be glad to know in what respect it differs from reason. Some of the more unusual phenomena of instinctive action ought perhaps to be mentioned, but we know of none but what would come under one of the four heads of instinctive impulse which have been noticed. There is a species of animals which at a particular period collect in vast bodies, and after making all needful preparation start for

a given point, and whatever the impediments may be, continue the same course without turning to the right or to the left, until they arrive at the place of their destination or perish in the attempt. This, from being uncommon, may appear irregular and perhaps to some inexplicable, but if due inquiries were made about it, it would doubtless meet with an easy explanation. We have not yet learned all the attributes of the animal world. There are animals that have less senses than man, and there may be those that have more. If we knew what these were, we should not perhaps ascribe so much mystery to instinct— should not exhibit it in such a light as to confound the wisdom of the wise. More might be said upon this subject, and more probably ought to be said, to evolve our theory from the mists which encompass it, but as a denser mist might place itself in its stead, we shall leave it where it is, hoping that if any light has been elicited, abler pens will be induced to continue the subject and disencumber it from every thing that is mysterious.

ARTICLE VI.

FRATERNAL APPEAL TO THE AMERICAN CHURCHES, TOGETHER WITH A PLAN FOR CATHOLIC UNION ON APOSTOLIC PRINCIPLES.*

By S. S. Schmucker, D. D., Professor of Didactic and Polemic Theology in the Theol. Sem. of Gen. Synod of the Lutheran church, Gettysburg, Pa.

Πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου, οὓς δέδωκάς μοι, ἵνα ὦσιν ἕν, καθὼς ἡμεῖς.—JESUS.

Εἰς Κύριος, μία πίστις, ἔν βάπτισμα.-PAUL.

WHEN the sincere and unsophisticated Christian contemplates the image of the church as delineated both in its theory and

* It is proper to inform the readers, that the whole of the following article, and the substance of that which (Providence permitting) will appear in the April number of the Repository, and will exhibit the details of the Plan of Union were written about a year ago, and therefore prior to the excision of a portion of the Presbyterian church by the last General Assembly. This observation may be necessary to prevent

practice by the Saviour and his apostles, he is charmed by the delightful spirit of unity and brotherly love by which it is characterized. When he hears the beloved disciple declare "God is love, and they that dwell in love dwell in God:" and again, "Beloved, let us love one another, for love is of God, and every one that loveth is born of God, and knoweth God. He that loveth not, knoweth not God; for God is love:" and again, "Beloved, if God so loved us, we ought also to love one another-If any man say I love God, and hateth his brother, he is a liar; for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, that he who loveth God, love his brother also."-When the Christian listens to such declarations as these, and numerous others of similar import; when forgetting things as they exist around him, he brings his whole soul under the influence of this love to God and the brethren; he perceives the moral beauty of these sentiments, and finds his heart vibrate in delightful unison with them. But when he awakes from this fascinating dream and beholds the body of Christ rent into different divisions, separately organized, professing different creeds, denouncing each other as in error, and often times, hating and being hated; his spirit is grieved within him, and he asks how can these things be among brethren? In the sacred record he looks in vain for the sectarian parties which the misapprehension of some remarks, which might otherwise naturally be regarded as allusions to more recent events.

As a disciple of the common Saviour, the writer feels a sincere desire for the prosperity of every protestant fundamentally orthodox denomination, and for another "blessed Reformation" in the entire Romish church itself. As such, he feels it his privilege and duty to address a few ideas to his Protestant brethren generally, on the relations which do or ought to subsist between the different portions of Christ's kingdom. And he would respectfully and affectionately request them to test the sentiments advanced, not by their ecclesiastical. standards, which are the work of uninspired though good men, but by the "law and the testimony," by the inspired rule of God's holy word. Let them solemnly inquire whether the Protestant churches organized and operating on the principles, fully developed in the next Number, would not approximate much nearer to the apostolic church, than they now do; whether they could not act much more efficiently and harmoniously in advancing the triumphs of the cross in the heathen and the papal world; and whether we might not even hope again to see the days, when surrounding observers will exclaim: "See how these Christians love one another ?"