This faculty of _moral sense_ puts us in mind of Dr. Testy’s description of the peculiar and distinct particles upon the tongue, which render a man a liar, a lunatic, or a linguist; a treacher, a tattler, or a teacher, and so on. His theory is that every mental and moral quality of a man has its distinct particle, or little pimple, upon the tongue, whereby the quality is developed; or, by the aid of which the man is enabled to make the quality manifest. Long practice in examining the tongues of sick people enabled him, he says, to make the discovery. We should like to know what acuminated elevation of the cuticle of the tongue represented “conscience or moral sense,” as a separate and distinct faculty! Why does he not at once borrow support from the extravagancies of phrenology, and assert, according to the notions of its teachers, that, since the brain is divided into distinct organs for the exercise of each distinct faculty, therefore there must be a distinct faculty for the conception of each idea? There is surely an evident relation between this theory of the author and the doctrines of Gall; nor will the world fail to associate it with the phantasies of Mesmer. But we ask the author and his pupils to apply to this theory the truism of Professor Dodd: “It is, at all times, a sufficient refutation of what purports to be a statement of facts, to show that the only kind of evidence by which the facts could possibly be sustained, does not exist.” The theory by which the Doctor arrives at the conclusion that we possess a separate and distinct faculty for the perception of each separate and distinct quality, assimilates to that of a certain quack, who asserted that the human stomach was _mapped_ off, like Gall’s cranium, into distinct organs of digestion; one solely for beef-steak, one for mutton-chops, and another for plum-pudding! It is a great point with certain of the higher class of abolition writers to establish the doctrine that man possesses a distinct mental power, which they call _conscience_, or _moral sense_, by which he is enabled to discover, of himself, and without the aid of study, teaching, or even inspiration, what is right and what is wrong. The practice is, the child is taught by them that slavery is very wicked; that no slaveholder can be a good man; and much of such matter. Books are put into the hands of the schoolboy and the youth, inculcating similar lessons, fraught with lamentation and sympathy for the imaginary woes of the slave, and hatred and disgust towards the master; and when maturer years are his, he is asked if he does not feel that slavery is very wicked; and the professors of moral philosophy then inform him that he feels so because he possesses “a distinct mental faculty”—distinct from the judgment—which teaches those who cultivate it, infallibly, all that is right and wrong; that this conscience, or moral sense, is more to be relied on than the Bible—than the ancient inspirations of God!