I ufi ■ i^nnri mm 
 
 BF870 
 
 » ■■ i^""" w»^ «w*w«wi^^^H^HMnaiBi 
 
xV 
 
 <$>^ * o H o ° 
 
 r <$> * o w o ° A 
 
 
 
 
 V ^ 
 
 
 • A 
 
 
 
 S *_P ^ ~C4 
 
 
 
 y 
 
 
 
 
 V 
 
 N 
 
 ^ - 
 
 
 
\^» * 
 
 
 * ^ 
 
 "<v " > ^. v*V ..... V"* o*°. ° 
 
 >* o^ 
 
 
 ^ * f _ • _° * o 
 
 *° . 
 
 
 A <*. »«. A 
 
 0* .•-■-•v*o, .**\»1^ -* 
 
 <* 
 
 ^ 
 
 ^ * • * o ° ^ 
 
 
 o ^tv* s a 
 
 v 
 
 jy m 1 1 « . <^ . n v * ^v 
 
 
 
 > 
 

CHRISTIAN 
 
 PHRENOLOGY 
 

CHRISTIAN 
 
 PHRENOLOGY; 
 
 OR THE 
 
 TEACHINGS OF THE NEW TESTAMENT 
 
 RESPECTING THE 
 
 ANIMAL, MORAL, AND INTELLECTUAL 
 
 NATURE OF MAN. 
 
 THREE LECTURES DELIVERED IN THE THISTLE HALL, 
 
 DUNDEE, 
 
 On Sundays, January 25th, February 1st and 8th, 1835 : 
 
 BY 
 
 HENRY QLARKE, 
 
 MINISTER OP THE CONGREGATION. 
 
 LECT. I. ANIMAL PROPENSITIES. 
 
 II. MORAL SENTIMENTS. 
 
 III. INTELLECTUAL FACULTIES. 
 
 TO WHICH ARE ADDED, 
 
 A PHRENOLOGICAL TABLE, 
 
 NOTES, &c. 
 
 SECOND EDITION. 
 
 DUNDEE. \ 
 
 Ifrfitulr at t|je %tobtxti$tv ®&tt t 
 
 AND SOLD BY THE BOOKSELLERS IN DUNDEE ; J. ANDERSON, EDINBURGH ; 
 
 AND R. HUNTER, LONDON. 
 
 1835. 
 

Ma >-'■'' 
 
 
 , 
 
 PREFACE. 
 
 
 " Christian Phrenology " is a new phrase. Whether it shall he 
 deemed fitting that this phrase be allowed an honourable posi- 
 tion in the society of " Christian Philosophy," "Christian Ethics," 
 " Christian Counsel," and their numerous associates, must be de- 
 cided by those who can at pleasure, by giving or withholding 
 their support, augment or lessen the number of honourable posi- 
 tions to be filled. To their judgment, therefore, the author of 
 the following lectures must leave the entire disposal of that mat- 
 ter : But, whatever may be its issue, one thing is certain, — that 
 either the human mind and Christianity have never yet been 
 fairly brought into juxtaposition and permitted to act mutually 
 on each other, or the religion of Jesus is wholly unadapted to the 
 great majority of minds. That God should present a moral and 
 religious system to man, quite unsuited to the nature and condi- 
 tion of the mass of those for whom it was designed, is impossible. 
 To cherish the thought would be impiety — a daring insult to 
 Heaven. A revelation from the Father of All must be adapted to 
 all — designed for all. Why, then, does it reach the minds of so 
 very small a minority, and influence the hearts of so few even of 
 these? — Not surely because of any imbecility and inaptitude of 
 Christianity : Nor can it be because the mind is unadapted to 
 this religion; for, if it were, then the religion would be just as 
 unsuited to the mind. The \ery partial reception of Christ's 
 holy gospel into the soul must be owing to the lamentable fact, 
 that the nature of the mind is so very imperfectly understood by 
 both the people and their instructors — that, how rightly to apply 
 Christianity to its moral diseases, the majority know not. It is 
 indeed owned that Christ is a physician, and that his doctrines 
 are medicines for the mind : But it is not generally perceived that 
 each individual is himself to use the sanatives offered; and that, 
 in order to do so, he must understand what his own mental con- 
 stitution requires, and what regimen best agrees with his case. 
 But he who is not at all, or but very slightly acquainted with his 
 own constitution, cannot know how to use the medicament. To 
 
\r 
 
 him it is inefficacious — worthless, although it came from Heaven, 
 and is a boon of Heaven's King. Its efficacy and worth are in its 
 application and effects. To secure its benefits and blessings, 
 man must know himself. Phrenology offers to give this know- 
 ledge. If it can fulfil its promise, then, it must be the friend and 
 helpmate of Christianity. The author being fully convinced that 
 this is the case, and having a firm faith in the divine mission of 
 the Saviour and the regenerating and saving power of Christ's 
 holy gospel, he desired that his bearers should possess a system 
 of Mental Philosophy that would enable them both to know their 
 own individual mental powers and moral dangers, and how to ap- 
 ply Heaven's best gift to their own individual wants. With this 
 view and wish the lectures were preached. With the same view 
 and wish extended to society, they are now published. May their 
 aim be secured, and to God be the praise ! 
 
 Dundee, April 18, 1835. 
 
 The following notices of the First Edition have appeared in the publi- 
 cations whose names are sifbjoined. 
 
 " It is a set of principles for practice ; and, to all who shall read the work, 
 desirous of turning it to account, it will lend some aid to inquiry into the 
 nature and interests of man as a rational and accountable being, and the 
 applicability of Christianity to the constitution and improvement of the hu- 
 man race. A spirit of liberality and genuine philanthropy breathes through- 
 out ; and every man, whatever may be his religious opinions, may read 
 the lectures with pleasure and profit." — Dundee Advertiser, May 1, 1835. 
 
 " This is a book to refresh and gladden. There is so much of heart in 
 $t — so much kindly feeling manifested towards all created things — that the 
 reader must of necessity, whether he should agree with the author or not, 
 rise from the perusal of his work inspired with respect and esteem for him- 
 self. There is an utter want of cant and pretension about this small work, 
 which greatly enhances its value ; and if humane and benevolent thoughts, 
 expressed in eloquent language, can make a work popular, Mr Clarke's 
 ought to be a favourite with the public." — Dundee Chronicle, May 9, 1835. 
 
 " These lectures evince in their author a refined and cultivated under- 
 standing, great purity of moral and religious feeling, and an ardent desire 
 of the improvement and instruction of mankind. We trust that their cir- 
 culation will be extensive, and are sure that they will meet with a favour- 
 able reception from every enlightened Christian, whatever opinion he may 
 entertain with respect to Phrenology." — Phrenological Journal, No. xlv., 
 June 1835. 
 
 Thus encouraged, the Author ventures to send forth a Second Edition. 
 Dundpr, Juno 5, ]R35. 
 
TABLE OF PHRENOLOGICAL ORGANS ; 
 
 THEIR USES AND ABUSES, AND THE EFFECTS OF THEIR BEING 
 
 DEFECTIVELY DEVELOPED. 
 
 ORDER I. FEELINGS. 
 
 GENUS 1. PROPENSITIES COMMON TO MAN AND THE LOWER ANIMALS. 
 
 The love of Life. The desire for Food and Drink : Use — nutrition : Abuses — gluttony 
 
 and drunkenness. 
 
 Names and uses of Organs. 
 
 1. Amativeness — Love 
 
 between the sexes. 
 
 2. Philoprogenitive- 
 
 ness — Love of chil- 
 dren. 
 
 3. Concentrativeness — 
 
 Love of perma- 
 nence of emotions 
 and ideas, and of 
 bringing all the 
 thoughts to bear 
 on one point. 
 
 Abuses of Organs. 
 Libidinousness. 
 
 Indulging and spoiling 
 children. 
 
 Morbid dwelling on the 
 emotions and ideas, 
 to the neglect of 
 the external world. 
 
 Effects of Deficient Organs. 
 
 Disregard or dislike of 
 the other sex. 
 
 Disregard or dislike of 
 children. 
 
 Incapacity to fix the 
 mind or to concen- 
 trate the thoughts. 
 
Names and Uses of Organs. 
 
 Abuses of Organs. 
 
 Effects of Deficient Organs. 
 
 
 4. Adhesiveness—Love 
 
 of friends, attach- 
 ment, sociality. 
 
 5. Combativeness — 
 Love of contest a- 
 gainst danger or 
 difficulty, resist- 
 ance, courage. 
 
 6. Destructiveness — 
 Love of destroying 
 anything noxious 
 or necessary to be 
 destroyed. 
 
 7. Secretiveness— Love 
 of concealing the 
 thoughts and in- 
 tentions, reserve. 
 Prudence, if join- 
 
 ed with 12. 
 
 8. Acquisitiveness — 
 Love of acquiring, 
 of accumulating, 
 and possessing ar- 
 ticles of utility. 
 
 9. Constructiveness — 
 
 Love of construct- 
 ing useful things. 
 
 Attachment to unwor- 
 thy objects, inju- 
 rious attachment. 
 
 Contentiousness, pro- 
 vocation, insult, 
 war. 
 
 Cruelty, passion, rage, 
 revenge. With No. 
 5 may lead to in- 
 jury of others, or 
 even murder. 
 
 Low cunning, deceit, 
 duplicity, lying, 
 treachery. 
 
 Selfishness, covetous- 
 ness, avarice. With 
 No. 7 may lead to 
 theft and general 
 dishonesty. 
 
 Constructing things in- 
 jurious. 
 
 Regardlessness of 
 
 friends, attachment 
 
 weak. 
 Inability to face danger 
 
 and contend with 
 
 difficulty. 
 
 Want of power to de- 
 stroy even that 
 which needs de- 
 stroying. 
 
 Incapacity to maintain 
 secrecy when ne- 
 cessary ; a tenden- 
 cy to reveal all 
 that is known ; im- 
 prudence. 
 
 Disinclination to ac- 
 quire ; improvi- 
 dence. 
 
 Deficient capability to 
 construct. 
 
 GENUS 2. SENTIMENTS. 
 
 1. Sentiments common to Man and the Lower Animals. 
 
 Names and Uses of Organs. 
 
 10. Self-esteem — Love 
 of self, self-respect, 
 dignity. 
 
 1 1 . Love of approbation 
 
 — Love of others' 
 esteem or praise — 
 love of fame. 
 
 12. Cautiousness--Love 
 
 of caution or cir- 
 cumspection. If 
 joined with 7, gives 
 prudence. 
 
 2. 
 
 13. Benevolence— Love 
 
 of doing good or 
 making others hap- 
 py, kindness, cha- 
 rity. 
 
 14. Veneration — Love 
 
 of that which is 
 deemed great and 
 good, disposing to 
 adore and worship 
 religiously. 
 
 Abuses of Organs. 
 
 Self-conceit, pride, 
 disdain, domina- 
 tion, tyranny. 
 
 Vanity, ambition, envy ; 
 too great thirst for 
 praise ; living on 
 others' opinion. 
 
 Excessive fear, de- 
 spondency, and 
 melancholy. 
 
 Effects of Deficient Organs. 
 
 Regardless of self-re- 
 spect, want of dig- 
 nity. 
 
 Regardlessness of 
 praise and of others' 
 opinion. 
 
 Inattention to danger, 
 incautious, preci- 
 pitate. 
 
 Sentiments proper to Man. 
 
 Profusion, prodigality, Indifference to the good 
 too easy and gene- and happiness of 
 
 rous. others. 
 
 Venerating mere anti- 
 quated and unwor- 
 thy objects, super- 
 stition, worship- 
 ping the ideal. 
 
 Indifference to the 
 great and good, 
 and to adoration 
 and worship. 
 
7 
 
 Names and Uses of Organs. 
 
 15. Firmness — Love of 
 
 determination and 
 perseverance ; giv- 
 ing fixedness of 
 purpose ; fortitude. 
 
 16. Conscientiousness — 
 
 Love of right, jus- 
 tice, and truth. 
 
 17. Hope — Love of an- 
 
 ticipating and look- 
 ing for future good, 
 faith. 
 
 18. Wonder — Love of 
 the wonderful, the 
 new, and extraor- 
 dinary, and of 
 dwelling on things 
 unseen. 
 
 19. Ideality — Love of 
 
 the beautiful, the 
 splendid, and su- 
 blime ; the poeti- 
 cal, the perfect. 
 21. Wit— Love of ob- 
 serving discrepan- 
 cies and congrui- 
 ties. 
 
 20. Imitation — Love of 
 imitating, or copy- 
 ing either manners 
 or nature. 
 
 Abuses of Organs. 
 
 Stubbornness, infatua- 
 tion, obstinacy. 
 
 Tenacious of wrong, 
 if deemed right, 
 and of falsehood, 
 if thought truth. 
 
 Credulity, unwarrant- 
 able expectation. 
 With 17, makes a 
 visionary. 
 
 Eagerness for the mar- 
 vellous and the ex- 
 travagant; and with 
 10, fanatical. 
 
 Effects of Deficient Organs. 
 Want of decision, ir- 
 resolution. 
 
 Disregard of right and 
 wrong, truth and 
 falsehood. 
 
 Tendency to doubt 
 and despair. 
 
 Disregard of the truly 
 wonderful. 
 
 18 
 
 Romantic, absurdity, Carelessness about the 
 living in an ideal beautiful and su- 
 
 world. blime, grossness. 
 
 Inattention to discre- 
 pancy and congru- 
 ity. 
 
 Turning everything to 
 ridicule. With No. 
 6, mischievous 
 tricks and satire. 
 
 Mimicry of others' de- Incapacity to imitate, 
 fects, or buffoon- 
 ery. 
 
 INTELLECTUAL FACULTIES. 
 
 GENUS 1. EXTERNAL SENSES SEEING, HEARING, FEELING, TASTING, SMELLING 
 
 GENUS 2. INTELLECTUAL FACULTIES, WHICH PERCEIVE EXISTENCE. 
 
 Names and Uses of Organs. 
 22. Individuality — Per- 
 ceives simple facts 
 and existences. 
 
 23. 
 
 24. 
 
 25. 
 
 26. 
 
 Form — Perceives 
 form. 
 
 Size — Perceives 
 size and dimension. 
 Weight — Perceives 
 weight and mo- 
 mentum. 
 
 Colouring — Per- 
 ceives colour. 
 
 Abuses of Organs. 
 Over - anxiety about 
 
 facts to the neglect 
 
 of reasoning — idle 
 
 curiosity. 
 More solicitous about 
 forms than their uses. 
 The same of size as of 
 
 form. 
 The same of weight as 
 
 last two. 
 
 The same of colour as 
 last three. 
 
 Effects of Deficient Organs. 
 Small power to ac- 
 quire facts. 
 
 Indifferent at discri- 
 minating form. 
 
 Same of size as of 
 form. 
 
 Same as last two. 
 
 Same as last three. 
 
 GENUS 3. INTELLECTUAL FACULTIES, WHICH TERCEIVE THE RELATION 
 
 OF EXTERNAL OBJECTS. 
 
 Names and Uses of Organs. Abuses of Organs. Effects of Deficient Organs. 
 
 27. Locality — Perceives Too great a devoted- Incapacity to find 
 
 space and relative ness to mere lc- places and posi- 
 
 position. calitics. lions. 
 
8 
 
 Name* and Uses of Organs. 
 
 28. Number — Perceives 
 
 the relations of 
 numbers. 
 
 29. Order — Perceives 
 relative arrange- 
 ment. 
 
 Abuses of Organs. 
 
 Sacrificing higher ob- 
 jects to mere cal- 
 culation. 
 
 Too sensitive to a 
 want of order — 
 finical. 
 
 Effects of Deficient Organs. 
 Inability to calculate 
 numbers. 
 
 Inattention to orderly 
 arrangement. 
 
 30. Eventuality — Per- Given up to the study Disregardful of events. 
 
 ceives the relation 
 of events. 
 
 31. Time — Perceives 
 duration. 
 
 32. Tune — Perceives 
 melody. 
 
 33. Language — Per- 
 ceives the signs of 
 thought or words, 
 and employs them 
 
 of events and idle 
 
 story-telling. 
 Too scrupulous about 
 
 time. 
 Given up wholly to 
 
 music. 
 Dealing chiefly in 
 
 words — given to 
 
 logomachy. 
 
 Defective at measur- 
 ing time. 
 Small power for music. 
 
 Difficulty in clothing 
 the ideas in words. 
 
 Too speculative and 
 metaphysical. 
 
 Neglectful of the causes 
 of effects and of 
 logical reasoning. 
 
 freely. 
 
 GENUS 4. REFLECTIVE FACULTIES, WHICH COMPARE, DISCRIMINATE, AND JUDGE, 
 
 Names and Uses of Organs. Abuses of Organs. Effects of Deficient Organt. 
 
 34. Comparison — Re- Too anxious about Regardless of analogy. 
 
 fleets on analogies, analogies. 
 
 resemblances, and 
 
 the conditions of 
 
 things. 
 33. Causality — Reflects 
 
 on cause and ef- 
 fect, and traces 
 
 their connexion. 
 
 24, 25, 26, 29, and 28, are indicated on the figure by the dots beginning 
 
 at the root of the nose. 
 
 If the first column be read from top to bottom through the whole Table, 
 it will be seen that the uses of the organs are all good — highly impor- 
 tant — absolutely necessary : But, if the second column be* read in the 
 same manner, it will be perceived that the abuses of the organs produce 
 all the crimes known among men ; while, reading the third column 
 wholly by itself, will show that deficient organs, even those that may be 
 most awfully misapplied, are by no means to be desired. The deficiency 
 would not be an improvement. Upon these principles the following lec- 
 tures proceed. Self-esteem, Love of Approbation, and Cautiousness, are 
 admitted into the second lecture, although they are semi-animal, because 
 they have in their uses a decided moral tendency. By looking at the 
 uses and abuses of Veneration, Hope, and Wonder, it will be found that 
 they may either exalt to high-toned religion, or debase to grovelling su- 
 perstition — belief in prodigies, magic, ghosts, and all kinds of absurdities ; 
 and even Conscientiousness may, when joined with these in its abused 
 state, aid the delusion and swell the evils. The abuses of the organs only 
 are sins ; and from these sins the majority of human miseries flow. To 
 use the organs aright is of couTse to avoid transgression and to escape 
 suffering ; and this again is to be virtuous and happy. In the hope of 
 prombting this object, the science exhibited in this tabular view and the 
 Christian religion are here associated under the appellation " Christian 
 Phrenology." 
 
CHRISTIAN 
 
 PHRENOLOGY. 
 
 ANIMAL PROPENSITIES. 
 
 COLOSSIANS III. 5—10. 
 
 M Mortify, therefore, your members, which are upon the earth, — fornica- 
 tion, uncleanness, inordinate affection, evil concupiscence, and covet- 
 ousness, which is idolatry ; for which things' sake the wrath of God 
 cometh on the children of disobedience ; — in the which ye also walked 
 some time, when ye lived in them. But now ye also put off all these, 
 — anger, wrath, malice, blasphemy, filthy communication out of your 
 mouth. Lie not one to another, seeing that ye have put off the old 
 man with his deeds, and have put on the new man ; which is renewed 
 in knowledge, after the image of him that created him." 
 
 By some it is affirmed that man is half brute half demon : 
 By others it is asserted that man is but a little lower than 
 the angels. Those who maintain the first opinion, conceive 
 that human beings must, as the result of their nature, feel like 
 beasts and act like furies. Those who cherish the second opi- 
 nion, think that rational creatures, when they are using — not 
 abusing — their natural powers, must both feel and act as be- 
 ings who occupy an elevated position in the scale of existences. 
 Whence springs this difference ? Why is man " in doubt to 
 deem himself a god or beast?" The difference of opinion 
 arises from defective views of man's nature, taken as a whole. 
 The doubt owes its existence to the too common practice of 
 
 B 
 
10 
 
 looking at one time only upon the animal propensities of man r 
 when these have been terribly abused and awfully misemploy- 
 ed ; and, at another time, viewing- only the moral sentiments 
 and intellectual faculties of man when these have been well- 
 trained and wisely directed. Under one aspect, man does 
 seem a demon ; under the other, he appears a god. 
 
 When man acts as an animal who possesses intelligence, 
 only to ramify and augment the force of the mere propensi- 
 ties, then, indeed, the course he pursues is marked by crime 
 and misery, and his dwelling-place is the abode of woe. But 
 when man acts as a moral and intellectual being, who possesses 
 animal propensities only to employ them as powerful stimu- 
 lants to his higher faculties, then is his path- way strewed with 
 blessings and his home is the residence of peace. To be ac- 
 quainted, then, with the functions, the influences, and modes 
 of rightly employing the various mental powers, must be of all 
 things the most important. Man's present interests depend 
 upon this knowledge. Man's advancement in moral and intel- 
 lectual culture depends upon it ; and upon this knowledge de- 
 pends his future destiny. 
 
 How can a man rightly employ his powers unless he knows 
 what powers he possesses ? How can he improve unless he 
 understands the method ? How can he guard his weaknesses 
 unless he is aware of them ? or put forth his strength unless 
 he is acquainted with its nature and extent ? Without a know- 
 ledge of self, all other knowledge loses its chief value. The 
 external world presents its highest forms of beauty only to 
 that eye which knows how to view them. The material crea- 
 tion gives its purest pleasures only to that mind which knows 
 how to feel them. The more knowledge a person has of him- 
 self, the more does he know of the capabilities which sur- 
 rounding nature possesses of furnishing him with enjoyment. 
 " The proper study of mankind is man." Void of the know- 
 ledge which this study brings, we could not with certainty af- 
 firm that Christianity is adapted to the nature and wants of 
 man. If we really know that the Christian system is just fit- 
 ted to our faculties and condition, we must understand what 
 
11 
 
 those faculties and that condition are. I fear, comparatively 
 few even among professing Christians have this knowledge. 
 And this I take to be the chief reason why Christianity is so 
 imperfectly understood and so feebly and inefficiently applied. 
 Man is supposed to be a totally different creature from that 
 which he really is ; and then Christianity is imagined to have 
 in view the accomplishment of objects the very reverse of 
 those for which it is designed. It is conceived that a human 
 being can never act righteously and become holy unless his 
 nature undergo a miraculous change ; and then Christianity is 
 viewed as a mysterious power for working this miracle. To 
 take the religion of Christ, and apply it to its uses, as other 
 gifts of God are accepted and employed, is thought to be be- 
 yond the natural capabilities of man. Instead of laying hold 
 of the gospel, man is to wait till the gospel lays hold of him. 
 To attempt to save himself is deemed an unpardonable sin. 
 A man may feed and clothe his body — he may preserve his 
 health, and even raise himself high into the regions of science 
 and mental culture — by the voluntary use of the means which 
 his Creator has supplied. But he must not, on pain of eter- 
 nal perdition, think of voluntarily feeding his soul with "the 
 bread which came down from Heaven," and exalting himself 
 by Christianity to holiness and endless happiness. Surely this 
 must be a great mistake. Its effects are obviously evil. Men 
 wait for influences from without, which should proceed from 
 within. By this error, I much fear, multitudes are wholly de- 
 prived of those inestimable blessings of our Lord's teachings 
 which they might otherwise enjoy. I would guard you 
 against it. 
 
 Let us then examine the New Testament representation of 
 man's nature. We do not confine ourselves to this part of the 
 Bible, because we disesteem or undervalue the Old Testa- 
 ment : It is simply because, on the present occasion, we de- 
 sire to ascertain what Jesus and his Apostles taught respect- 
 ing the mental powers of man. We wish to know what were 
 their doctrines on the animal propensities, the moral senti- 
 ments, and the intellectual faculties. What do they say of 
 
12 
 
 the human mind ? This will be the subject of inquiry in this 
 and two succeeding lectures. 
 
 I. They teach that man has animal propensities ; and that 
 from these chiefly sin springs. These are spoken of as deeds 
 of the flesh, inordinate affection, carnal mind, evil concupis- 
 cence, covetousness, lust, anger, urrath, malice. All these are 
 fruits of the animal propensities, or the inferior powers of hu- 
 man nature. Those who manifest such fruits are said to be 
 " in the flesh," to " live in sin," " to be carnally-minded, and 
 therefore at enmity against God." " They are not subject to 
 the law of God."j They yield " their members servants to un- 
 cleanness and iniquity." They are " brought into captivity to 
 the law of sin, which is in their members." They are the 
 bond-slaves of their own ungoverned, unholy desires. Now, 
 this is precisely accordant with the views of man's nature 
 which are given by that system of mental philosophy with 
 which we desire to compare Christianity. According to Phre- 
 nology, man's animal propensities are the powers by which he 
 is chiefly led astray.* But how ? These propensities are pos- 
 sessed by irrational creatures, and yet they do not sin against 
 God. Why then does man ? — Just because he is a rational 
 being. The beasts of the field can employ their propensities 
 only in one way. That way is natural. The natural use of a 
 power is proper, necessary, right. Were man to employ his 
 animal propensities naturally, he would no more make his 
 members the servants of sin than do the birds of the air, the 
 fish of the sea, and the inhabitants of the forest. But man's 
 rational powers enable him to employ his propensities unna- 
 turally. Deprive the greatest sinner in existence of his ra- 
 tional faculties, and leave him in possession of all his animal 
 propensities, and he is not one moment longer held to be a 
 sinner. He cannot sin, because he cannot distinguish between 
 right and wrong. It is reason, then, that enables man to sin. 
 But it is with the animal propensities mostly that sins are com- 
 mitted. Those propensities are the instruments and the 
 
 * See Animal Propensities, on Figure and in Table. 
 
13 
 
 power ; but the reasoning faculties alone can direct them to 
 sin. The intellect misemploys the propensities, and then ini- 
 quity is the result. 
 
 It is upon this principle that infants, idiots, and lunatics, are 
 exempt from the charge and punishment of criminality, al- 
 though they may do injury to others. They cannot reason ; 
 and therefore they are not accountable for their actions. 
 They may have all the animal propensities, and these may 
 manifest terrible effects ; but the agents are void of rea- 
 son ; and this is admitted to exonerate them from moral, so- 
 cial, and religious obligations. And both inability and igno- 
 rance are made grounds of exemption from condemnation by 
 the Christian system. " If ye were blind," says Jesus, " ye 
 should have no sin." " But sin is not imputed," says Paul, 
 " where there is no law :" " For where no law is, there is no 
 transgression." The religion of Christ does not denounce the 
 animal propensities, nor require their extermination : But it 
 does denounce the misuse of them, and require that they 
 should be properly governed and rightly directed. 
 
 II. The Author of Christianity and his Apostles appeal to 
 the animal propensities, as to powers that are in themselves 
 both necessary and good. Without those propensities many 
 of the precepts of the New Testament could not be obeyed. 
 Love of wife, love of offspring, and love of neighbour, friend, 
 and mankind, are enjoined upon the followers of Christ. And 
 yet these various kinds of affection owe their existence far 
 less to the intellectual nature of man than to the animal. 
 Again, Christians are commanded to " fight the good fight," 
 to " war a good warfare," to " contend earnestly for the faith," 
 to " overcome evil with good," to " crucify, mortify, or de- 
 stroy the deeds of iniquity," to be " wise as serpents," and to 
 " lay up for themselves treasures in Heaven." Now, here are 
 no less then seven of the nine animal propensities which Phre- 
 nology enumerates, called into exercise by the Christian code.* 
 Nor in that code is there anything inimical to the remaining 
 
 * See Nos. 1, 2, 4, 5., 6, 7, 8. 
 
14 
 
 two. Respecting each of the animal propensities planted in 
 man, the language of Paul may with strictest propriety be 
 employed. " Every creature of God is good." And surely 
 no one will dare to maintain that the animal nature of man 
 is not a creature of God. If the Creator did not bestow upon 
 him that nature, who did? And if the animal nature of man 
 be the work of some other being than God, can man be a 
 creature of God? — Assuredly not: He lias another Creator. 
 But if he who endowed man with his higher powers, bestow- 
 ed upon him also the lower, " who art thou, O man ! that re- 
 pliest against God ? Shall the thing formed say to him that 
 formed it, why hast thou made me thus ?" If the animal pro- 
 pensities occasion pain, remember that it was not for tins they 
 were made part of the constitution. They were meant to pro- 
 duce pleasure. If they lead to sin, bear carefully in mind 
 that this is not their use. They were intended to be the 
 servants of virtue.* If they are employed as the instruments 
 of self-degradation, keep steadily in view the fact that this is 
 their criminal abuse. They were meant for blessings ; but 
 their possessors too often convert them to curses. Their de- 
 signed end was to minister to human enjoyments • but not 
 unfrequently they are made the agents of human misery. But 
 this does not prove that they are in themselves evils. As 
 well might we conclude that religion is an evil because men 
 have made it an instrument of bigotry and persecution, an 
 engine of crooked state politics, and a pretext for tyranny, 
 wars, and every abomination. Every good may be perverted 
 to an evil. But what does this prove ? — That man, as a neces- 
 sary consequence of his nature, is compelled thus to pervert 
 the gifts of Heaven ? Then he cannot be blameworthy. He 
 cannot be a responsible being ; he cannot merit punishment. 
 But such conclusions would be as unphilosophical as they are 
 anti-Christian. Jesus teaches the reverse. 
 
 III. According to the Christian Scriptures, the animal pro- 
 pensities may be kept within the limits of virtue and religion. 
 
 * See their uses, in Table. 
 
15 
 
 It is through these propensities that temptations assail us. 
 Take away the propensities, and you take away temptation. 
 A temptation is a desire — a wish. But a temptation is not a 
 sin. For Jesus " was in all things tempted, as we are, and 
 yet he was without sin." He never yielded to temptation. 
 He therefore never sinned. To sin is to yield to temptation 
 and transgress a law of God. But God never enacted a law 
 forbidding man to he tempted. Sin, then, is not in the wish, 
 the desire, the temptation involuntarily arising — but in the 
 consent of the mind, and the employment of means to attain 
 the object desired. When that object is unlawful, the consent 
 is sin in thought, the use of means to attain it is sin in deed. 
 Now, these inordinate affections, these lusts of the flesh, are 
 to be resisted. Let us hear the language of Scripture. 
 
 " Mortify the deeds of the body." " Let not sin reign in 
 your members." " Lay aside filthiness, malice, guile, sin." 
 " Yield your members servants to righteousness." " Be 
 transformed by the renewing of your mind." " Grow in 
 grace." " Every man is tempted when he is drawn away 
 of his own lust, and enticed ; then when lust hath conceived 
 it bringeth forth sin, and sin when it is finished bringeth forth 
 death." " Abstain from all appearance of evil." " They that 
 are Christ's have crucified the flesh." And Jesus adds, " He 
 that will be my disciple, let him deny himself and take up his 
 cross and follow me." Upon no other supposition than that 
 man has the necessary power to resist temptation, overcome 
 sin, and direct aright his animal propensities, can language 
 like this have any obvious meaning. And yet it is the cur- 
 rent language of the New Testament. Could Jesus require 
 from his disciples that which they did not possess ? Could 
 he command them to do that for which they had no power ? 
 Could he tell them to learn of him, when he knew they were 
 utterly incapable of doing so ? — Impossible. Yet Jesus knew 
 what was in man. He must therefore have known that man 
 was capable of doing whatsoever he commanded. He must have 
 known that his teachings were adapted to the nature of the 
 beings to whom those teachings were offered. 
 
 f 
 
16 
 
 Man, then, can resist sin. He can prevent its reign in his 
 members. He can lay aside evil. He can become renewed, 
 transformed in the spirit of his mind. He can deny himself: 
 In other words — he can restrain, regulate, and direct his 
 animal propensities, so as to prevent their excess and in- 
 terdict their transgression of the laws of God. He who 
 does this mortifies the deeds of the body — denies his animal 
 self — that self which alone is to be denied overcomes temp- 
 tation and fights a good fight. And these principles of 
 Christianity perfectly accord with the views taken of mind by 
 the science of Phrenology. That system of mental philosophy 
 shows that the animal propensities not only may be governed 
 by the moral sentiments and the intellectual powers, but 
 must be so governed, or the individual will by their wild ex- 
 cesses violate the laws of his Creator and become obnoxious 
 to their penalties.* 
 
 IV. But the Christian Scriptures assure us that to govern 
 the animal propensities, and thereby overcome temptation 
 and sin, is to attain virtue and religion. Were there no 
 temptation, this could not be a state of probation. Trial and 
 discipline can take place only in a condition where the indivi- 
 duals who are probationers are at liberty to do wrong. Were 
 they exposed to no dangers they could have nothing to de- 
 fend. If no allurements assailed them they would have 
 nothing to resist. If they were never tempted they could 
 never overcome. A man placed on an island where there was 
 no human being but himself could not steal, cheat, or injure 
 his fellow-man. But there would be nothing virtuous and 
 praiseworthy in his abstinence. He could not do otherwise. 
 He finds no opportunity — he feels no temptation — he has no 
 allurement to resist. As far as honesty and justice are con- 
 cerned he is not in a state of trial. He cannot while he re- 
 mains alone earn the character of an honest and just man. " To 
 him that overcometh," says our Lord, " will I grant to sit 
 with me in my throne, even as I also overcame, and am 
 
 * See the Abuses of the Organs, in Table. 
 
17 
 
 *et down with my Father in his throne." " My brethren," says 
 James, " count it all joy when ye fall into divers temptations, 
 knowing that the trying of your faith worketh patience." 
 " Blessed is the man that endureth temptation, for when he is 
 tried he shall receive the crown of life, which the Lord hath 
 promised to them that love him." He who overcomes the 
 most temptation achieves the most splendid moral victories ; 
 he shall wear the brightest crown and be seated on the most 
 glorious throne. To such a conqueror of self, the most suc- 
 cessful leader of armies and fleets can bear no comparison. 
 All the martial and naval conquests on record combined in 
 one, would be an infinitely less pleasing sight in the view of 
 Heaven, than the single conquest obtained by him who sub- 
 dues his own animal propensities, and compels them to obey 
 at all times his higher powers.. This is the victor whose brow 
 shall be garlanded with an imperishable wreath of glory — 
 whose name shall be written on the eternal scroll of God, and 
 whose triumph shall be celebrated in Heaven. 
 
 And, that man is constituted upon the principle which re- 
 quires the moral and intellectual powers to assume supreme 
 control over the animal propensities, is as essentially a funda- 
 mental doctrine of Phrenology as it is of Christianity. On 
 this point they both speak one language. Each says that he 
 who is held in chains by his blind unreasoning appetites is 
 the most miserable of slaves. Both affirm that he who is 
 completely master of his propensities enjoys the sweetest, 
 dearest, liberty. He is emancipated from the thraldom of 
 vice, because his members are in subjection. And, although 
 the Creator has made men to differ, and has bestowed upon 
 one ten talents, and upon another only one, yet, according to 
 both systems now before us, every one is required by his own 
 good to employ diligently and improve carefully the powers 
 and faculties which he holds. They are a trust — they will 
 have to be accounted for. Neglect and abuse will meet with 
 punishment. Attention and improvement will obtain reward. 
 We close with three remarks. 
 
 1. According to these views, man is to be rendered reli- 
 
 c 
 
18 
 
 oious, not by the destruction, but by the direction of the ani- 
 mal propensities. Take away man's power to sin, and his in- 
 nocence is involuntary. And involuntary innocence is no 
 more of the nature of religion than is our breathing. " True 
 religion before God the Father " is to do deeds of charity 
 when an opposite course might have been pursued ; and ta 
 " keep unspotted from the world" when there might have 
 been a yielding to corruption. The new birth required — the 
 new creation proposed to be effected by Christianity — is no- 
 where said to mean the annihilation of the animal nature of 
 man. Man is a new creature when he has been changed from 
 that state in which his higher powers were slaves of his 
 lower, to that in which his propensities are the servants of 
 his moral and intellectual faculties. This is putting off the 
 old man. This is putting on the new man. But this is not 
 putting off the animal nature, and putting on some other na- 
 ture. The most religious man on earth lias still the very 
 same animal propensities as he possessed before he became re- 
 ligious, but he employs them differently. He uses them 
 aright ; and he now finds them too good to wish to have 
 them eradicated ; he turns them to the most account, and 
 thanks God that he possesses them. 
 
 2. Christianity and Phrenology both represent sin as a 
 voluntary act of man, not as an essential constituent of the 
 mind, — it is that which may be avoided. To turn men away 
 from iniquity was the great object of our Saviour's mission. 
 " Go, and sin no more," said Jesus to the woman who stood 
 before him charged with adultery. And yet he sent her 
 away with the same nature and powers as she had when the 
 crime was committed. He neither allowed her to suppose 
 that sin was involuntary and unavoidable, nor undertook to 
 work such a change in her nature as would render her in- 
 capable of sinning and compel her to obey his injunction. 
 Were sin a law of man's nature, then sinning would be obey- 
 ing that law ; and obedience, when free, is virtue ; and every 
 act that is not free is neither virtuous nor vicious. But sin, 
 we are told, is non-obedience or transgression of the law. It 
 
19 
 
 is a violation of a known principle of right, by a being pos* 
 sessed of the power to have acted in accordance with that 
 principle, and to have performed the right. Sin, then, is a 
 stain on the mind, but it may be washed away. It is a 
 foul blot, but it may be cleansed. Christ has supplied the best 
 means for putting away sin, and Phrenology is a practical ap- 
 plication of those means. 
 
 3. Both Christianity and Phrenology forbid us to view 
 man's nature as a mixture of brute and demon. They who 
 are become half brute half demon are said to be "without na- 
 tural affection," and to be " given up to vile affections." " As 
 they did not like to retain God in their knowledge, God gave 
 them over to a reprobate mind, to do those things which are 
 not convenient ; being filled with all unrighteousness." They 
 are " men of corrupt minds." They are in an unnatural state. 
 They are degraded, debased, and " gone out of the way." 
 But, while we may point to them as melancholy proofs 
 of what human beings may become, we must not point to 
 them as evidences of what human nature in its essence and 
 constitution is. We might as justly adduce Socrates, New- 
 ton, and Howard, as proofs that the nature of every man is 
 wise, and good, and great, as hold up Nero, King Henry the 
 Eighth, and Judge Jeffreys, as evidences that the nature of 
 every man is base, cruel, and depraved. To place the crimes 
 of men to the account of an uncontrollably sinful nature, is to 
 exculpate them from blame. It is more : It is asserting that 
 man is unimprovable. It is condemning all plans and attempts 
 which aim at exalting the human mind. It is pronouncing all 
 human means unavailing to elevate the human character. It 
 is representing a human being as too worthless, despicable, 
 and vile, to be the object of virtuous affection. Let man be 
 the loathsome reptile that he is sometimes supposed, and he 
 is unworthy of regard, undeserving of respect, and utterly 
 destitute of any claims upon the laws of benevolence and truth. 
 Then, duty to each other men cannot owe. Beings who were 
 compounded of only brute propensities and demon hate, work- 
 ed up to a nature radically and universally depraved, must in- 
 
30 
 
 variably act as demon-brutes. But is this the case ? Are om 
 social, scientific, charitable, and religious institutions, proofs 
 that we are demon-brutes ? Whenever a man sincerely la- 
 ments that the human race is nothing but beast and demon> 
 his own lament demonstrates that his views are false. He is 
 not himself a demon-beast ; for, if he were, no such lamenta- 
 tion could escape him. 
 
 Does the tiger lament his own fierceness, or the serpent 
 mourn over his degradation and poison ? And as impossible 
 would it be for man — for any man — to sigh for human nature, 
 if the nature of every human being were brutified and demon- 
 ized. The good man's sighs over sin prove that he is not all 
 sin. Man has indeed an animal nature, but he has also an in- 
 tellectual nature. When the former absorbs the latter — when 
 the mind, or soul, is swallowed up in mere sense — then truly 
 man becomes an awful offender. His enormities are terrible. 
 He would then disgrace the beasts, and perhaps even disho- 
 nour demons. But, wben the animal part of man is purified 
 by man's moral sentiments and absorbed by his intellectual 
 faculties, then is it manifest that there is a noble " spirit in 
 man, and the inspiration of the Almighty giveth him under- 
 standing." u His deeds then are wrought in the love of God 
 and man :" " He then evinceth the same mind which was 
 also in Christ :" And then he gives forth evidence that " God 
 hath made him but a little lower than the angels, and hath 
 crowned him with glory and honour." 
 
 Such, my friends, are the powerful motives, the thrilling 
 encouragements given you to act upon the advice of Paul, and 
 to obey the commandments of Christ. You see that your ani- 
 mal propensities are goodif not abused — you perceive that their 
 misuse is sin and misery, an offence against God, and an injury 
 inflicted upon yourselves. You find that Christianity is adapt- 
 ed to your nature, if you will apply it ; and you discover that 
 your nature is formed for a moral and intellectual training. 
 He who is the light of the world, the way, the trutlr, and the 
 life, is the instructor and guide which you need. Keep full in 
 view, then, the elements of vour own nature. Remember the 
 
21 
 
 dangers to which your animal propensities expose you. Ac- 
 cept the means offered for your defence ; and, when you pos- 
 sess them, hold them firmly and employ them wisely. Then 
 will you avoid the evil, secure the good, exalt your mind, re- 
 fine your heart, and be making ready to quit " the earthly house 
 of this tabernacle," and become inhabitants of that " house not 
 made with hands, eternal in the Heavens." 
 
 MORAL SENTIMENTS. 
 
 ROMANS VII. 22, 23. 
 
 " For I delight in the law of God, after the inward man ; but I see ano- 
 ther law in my members, warring against the law of my mind, and 
 bringing me into captivity to the law of sin which is in my members. *' 
 
 By the "members," we are doubtless to understand the animal 
 propensities. By " the law of sin which is in the members," 
 is signified the tendency of the animal propensities to lead 
 astray ; and, when they do lead astray, sin and misery follow in 
 their divergent course. To restrain their aberrations, and to 
 keep them in that straight path along which they may lawfully 
 proceed, and which conducts them to innocent gratification 
 and innoxious pleasures, they need controlling power and 
 guiding aid. Where are these to be found ? In the gospel, 
 it is replied. There is grace to help in every time of need — 
 there is aid for the weak — there is comfort for the sighing — 
 there is rest for the weary. All who enter the strait gate 
 and pursue the narrow way will resist temptation and be pre- 
 served from sin. True : But still another inquiry presses itself 
 on our attention : Are there any natural faculties in man, 
 through whose instrumentality these means are applied? 
 While Christianity speaks of the carnal or fleshly mind, of 
 inordinate affection, evil concupiscence, and worldly lusts, does 
 
22 
 
 it recognize any powers in man by which the merely sensual 
 appetites may be preserved from sinful and injurious excess ? 
 To these, and all similar questions, Paul, in the words before 
 us, supplies a satisfactory answer. " I delight in the law of 
 God, after the inward man," and the sin of my members is 
 against the law of my mind. There are, then, in man, natural 
 principles opposed to sin. There is an inward man that 
 delights in the law of God. There is a law of the mind 
 which wars against the excesses of the animal propensities. 
 It is only by warring against this " inward man," and " the 
 law of the mind," and overcoming them, that the inordinate 
 affections of the flesh can gain their ends and riot in crimi- 
 nality. And it is therefore to these natural faculties of man 
 that Christianity applies herself in order to oppose iniquity. 
 These faculties she offers to aid in their war against the 
 encroachments and domination of the members. And she 
 gives the most solemn assurance, that, if her assistance be 
 accepted and her advice received, the inward man shall be 
 renewed, day by day, with giant strength, to " fight the good 
 fight," to " mortify the deeds of unrighteousness," and to 
 achieve a series of splendid conquests, which shall conduct to 
 a firm and lasting dominion. 
 
 What, then, is the inward man or law of the mind, of which 
 the Apostle speaks, and through which Christianity seeks to 
 resist and destroy iniquity ? — the moral sentiments. Of these 
 Phrenology enumerates ten or twelve,* and they may be said 
 to be designed to lead to the due performance of duties to 
 self, duties to others, and duties to God. 
 
 1. Duties to self. The moral sentiments more immediately 
 engaged in the discharge of these duties are termed Self- 
 esteem, Love of Approbation, and Cautiousness. Self-respect 
 is the only stepping-stone to Self-exaltation. It is an essential 
 ingredient in the regard which is had by man to his own 
 character — it is the basis of all true honour, dignity, and 
 moral greatness. It is that which exalts the mind above 
 
 * See Table, — Moral Sentiments, 
 
23 
 
 meanness, servility, and baseness ; and raises it to the noble 
 elevation where it sees its own worth and perceives its 
 connexion with the moral creation of God. It is that senti- 
 ment which says, by the mouth of Paul, man is " the temple 
 of the living God ;" which affirms, through Jesus, that rational 
 beings are the children of a Heavenly Father, designed to 
 become inhabitants of mansions in the sky, and to wear the 
 image and share the glory and kingdom of Christ. And such 
 Self-respect was personally exhibited in the character of Jesus. 
 
 And this sentiment stands most intimately connected with 
 the desire to obtain the approbation of others. And no wish 
 of the human breast is more worthy than that which is most 
 eager to obtain a good name and to deserve it. The esteem, 
 and even the praise, of our fellow-men, may be legitimately 
 desired and virtuously sought. To seek this esteem and 
 praise was the object to which Jesus desired to stimulate his 
 followers, when he said, " He that humbleth himself shall be 
 exalted ;" " and, when thou art bidden to a feast, take the 
 lower seat, and when he who bade thee comes in, he will say, 
 friend, go up higher ; then shalt thou have worship of them 
 that sit at meat with thee." Not only, then, may a man 
 labour honestly to secure the good opinion of others, but it is 
 a duty which he owes to himself so to do. His influence in 
 society depends upon it. His own happiness depends upon it. 
 How can he be happy who is an object of dislike to all who 
 know him ? There is but one way for such a one to escape 
 from the self-tormenting thoughts which the knowledge of 
 being generally disesteemed is calculated to excite, that is — 
 to be void of Self-respect. But then, what a pitiably-degraded 
 being must he be who neither respects himself nor possesses 
 the respect of others ! How immeasurably removed from him 
 who has both ! 
 
 It is, however, obvious, that both Self-respect and the 
 esteem of others require the conjoint operations of Cautious- 
 ness. This sentiment acts as a truly valuable guard. " Watch," 
 says our Lord, " and what I say, I say unto all, Watch." Care, 
 circumspection, and even fear of doing wrong, are very fre- 
 
24 
 
 quently enjoined by the Christian Scriptures. " Use all dili- 
 gence," says an Apostle, " to make your calling and election 
 sure." But this diligence, watchfulness, and fear of indulging 
 criminality, must depend chiefly upon the amount of caution 
 exerted. So, then, these moral sentiments must cooperate in 
 the performance of those duties by the discharge of which 
 alone it is that man can secure the good opinion of those 
 around, and attain the glorious eminence of Self-respect. 
 These are sections of the law of the mind : These are in- 
 tegral parts of the inward man : These are the instruments 
 by which Christianity would work the works that duties to 
 self require. Nor without these natural powers could Chris- 
 tianity accomplish the objects whereunto it is sent. The 
 gospel cannot beget Self-respect and the desire of others' 
 esteem in grovelling swine ; they have not the necessary 
 natural sentiments ; and the teachings of our Lord do not 
 profess to lessen or augment the number of the natural powers 
 of any created beings. The sole object of those teachings is 
 to direct the natural powers aright. To birds and beasts the 
 New Testament is not addressed, for the simple reason, that 
 they can neither see nor feel that it is " the wisdom of God 
 and the power of God." And, to human beings totally devoid 
 of the moral sentiments, it could no more apply as a guard, a 
 guide, and stimulant to the discharge of duty and the attain- 
 ment of excellence, than it can apply for these purposes to the 
 terrific king of the forest. Its applicability arises from the 
 existence of the powers, and the existence of the powers con- 
 stitutes the applicability. 
 
 2. There are next to be considered moral sentiments, which 
 are principal instruments in the discharge of the duties that 
 an individual owes to others. These are termed Conscien- 
 tiousness and Benevolence.* Among the most frequently-re- 
 peated and solemnly-enjoined duties of a Christian, are those 
 of kindness, forgiveness, honesty, justice, and brotherly love. 
 u Above all things," says Paul, " put on charity." " Love is 
 
 * See Table. 
 
25 
 
 the fulfilling of the law." " Whatsoever ye would that men 
 should do unto you," says Jesus, " do ye even so to them ;" 
 " for by this shall it be known that ye are my disciples, if ye 
 have love one towards another." And all such appeals are 
 made to the natural sentiments of justice and benevolence. 
 Christian love is benevolence. In vain would the gospel call 
 upon man to love his fellow-man, and seek to do him good, 
 unless God had planted in human nature powers to answer the 
 call. An echo from vacuity might as easily be obtained as a 
 response to the most thrilling language of Christian benevo- 
 lence, from that breast in which no corresponding sentiment 
 had a place. And, if Christianity requires the existence of 
 those very powers of the mind which the mental philosophy 
 under our consideration propounds, then these two systems 
 are formed to accord. The New Testament commands the 
 performance of that which could not be done without the or- 
 gans before-named. Void of Conscientiousness, man would 
 have no self-directing sentiment of justice. He might abstain 
 from certain deeds, from the mere dread of punishment — he 
 might perform other deeds, from the apprehension that suffer- 
 ing will be the consequence of neglect : But creatures pos- 
 sessing neither reason nor conscience do the same. He who 
 does some good to another, under the compulsory power of 
 dreaded punishment, if the deed be omitted, or a contrary one 
 be done, is actuated by no higher a principle than that which 
 influences the mastiff. In such a deed there can be nothing 
 praiseworthy. To force the performance of actions is to ren- 
 der them involuntary ; but to extort from men involuntary ac- 
 tions, the gospel does not put forth its power — to reward them 
 it does not promise. When, then, Christianity enjoins the 
 discharge of moral duties, and promises obedience rewards, it 
 not only recognizes the existence of the necessary moral powers, 
 but affirms that those powers may be and must be rightly and 
 efficiently employed. 
 
 3. The third class of sentiments are those which are the 
 principal instruments in the discharge of the duties which man 
 owes to God. These are termed Veneration, Hope, Wonder, 
 
 D 
 
•26 
 
 and Ideality.* And constantly do Christ and his Apostle9 
 call for the exercise of each of these sentiments of the human 
 mind. All that is great and wise and good is ascribed to the 
 Father in Heaven, that he may be venerated — all that can in- 
 spire confidence and trust is attributed to him, that man's faith 
 and hope in God may be strong — and all that is marvellous, 
 stupendous, sublime, is declared to pertain to him, that 
 men may wonder, praise, and adore. But, without the organs 
 just named, men could neither venerate, nor hope in, nor adore 
 their Creator. There must be in man the chords which vibrate 
 to the tones of religion, or even the master's hand could not 
 educe them. A human being who has placed himself under 
 the entire management of Christianity assumes a now aspect, 
 and gives forth to the circle around him a thrilling harmony 
 which he had never before yielded. But it is just as a musi- 
 cal instrument sends forth new melodies in obedience to the 
 highly-skilful fingers of the performer. The instrument is 
 new, because it is under 4:he influence of a new power ; but its 
 natural constitution remains unchanged ; its tones can never 
 exceed, much less oppose its nature. And so of man. But 
 man has this advantage — he is a self-acting instrument. He 
 who renders no praise and adoration to his God must be either 
 an instrument unattuned, or acted upon by unskilful hands. 
 But the requisites for the moral melody are there, and man 
 may allow them to be called forth. Every human mind, not 
 physically malformed or diseased, has, according to Phreno- 
 logy, all the organs in question in a higher or lower degree. 
 And does not Christianity say the same ? Why else does it 
 call upon every man to employ them ? Why else does it 
 command every one to have the mind of Christ, and to hope 
 in Heaven, and to adore the eternal King ? But we must now 
 mention two of the moral sentiments which lend their aid 
 alike to each of the classes which have been named, and as- 
 sist in the discharge of every duty. These are, Firmness and 
 Imitation.* To resist the evil and pursue the good, these are 
 
 * See Table. 
 
27 
 
 indispensable. When Jesus tells his disciples to " take up the 
 cross and follow him," not " fearing those who can kill the 
 body," — and when Paul says, "Be not shaken in mind ;" " stand 
 fast, quit ye like men, be strong,'' — they recognize the power 
 called Firmness. And, when Christ calls upon men to learn of 
 him and copy his example, he teaches the existence of the 
 power of Imitation. Firmess of purpose, moral daring, and 
 a constant employment of the imitative power, upon that 
 which is worthy to be copied, are demanded by every promise 
 and prospect of the gospel. Without them no Christian ex- 
 cellence is to be attained — no Christian reward to be secured. 
 Let us now see how our comparison of the principles of the 
 two systems stands. The one teaches that there are certain 
 natural moral sentiments, which are elementary constituents 
 of the human mind ; the other appeals to these sentiments 
 as to things which actually exist in man. By one it is assert- 
 ed that these sentiments, rightly directed, will lead to the 
 discharge of individual, relative, and religious duties ; by the 
 other it is affirmed that man must employ those powers to do 
 as he would be done unto, — to serve his God, and to work out 
 his salvation. One system teaches that human beings are 
 constituted moral agents ; the other treats them as such. 
 Every page of man's history proves his possession of those 
 moral powers. Every page of the New Testament addresses 
 itself to them. Too often have they been most wofully ne- 
 glected, misapplied, enfeebled, and debased. But was there 
 ever upon earth a people devoid of the sentiments of right 
 and wrong, honour and dishonour ? Did ever a people exist 
 who evinced no sentiments of wonder and veneration towards 
 things stupendous and a power superhuman ? The religion 
 of the most superstitious is evidence of some natural powers 
 in man which prompt to the adoration of superior objects ; 
 the grossest idolatry must be the effect of some mental cause. 
 What is it ? From the animal propensities alone it could not 
 possibly proceed. Were man reduced to the condition of the 
 ourang-outang, he would not then be a worshipper of even an 
 idol. Paganism, under its most disgustingforms, still points up to 
 
26 
 
 mental powers which in their nature must be good and noble, 
 and in their designed use most salutary. The worshippers of 
 Boodh in India, of Fo in China, and of Lama in Thibet, evince 
 the very same mental sentiments as those which are manifest- 
 ed by the worshippers of the only true God. Only change 
 the object of worship and the truth of this position will be 
 demonstrated. The inhabitants of India, China, and Thibet, 
 might worship the Christian's God without undergoing a change 
 of nature ; and any people might exchange an inferior code of 
 morals and religion for one that was better, without exchang- 
 ing a single power of the mind for some other. 
 
 The law of the mind — the inward man — is essentially the 
 same, notwithstanding the endless changes that may take 
 place in the individual's modes of applying that law. The 
 grand differences are those on the one hand in which the mo- 
 ral sentiments and intellectual faculties are held captives by the 
 domination of the animal propensities, and those on the other 
 in which the animal propensities are under the complete con- 
 trol of the moral and intellectual powers. These are the ex- 
 tremes. The former is the lowest degradation and wretched- 
 ness — the latter is the highest exaltation and peace. Be- 
 tween these extremes are ranged all other grades of human 
 character. And why are human characters thus diversified ? 
 There are two grand causes — constitutional or natural differ- 
 ences, and the differences produced by art or training. By a 
 natural difference is not meant that one man has no moral 
 sentiments and another has no animal propensities. Were 
 this the case, the former would be a purely moral being with- 
 out any training. To temptation he Avould be a total stranger. 
 There would be no warring of his members against the law 
 of his mind. For him to sin would be impossible. To such 
 a one this life would be no state of trial. He would not be 
 a probationer on earth. His virtue would be necessary, un- 
 avoidable, non-meritorious. But the latter individual would 
 be a purely animal being, even though he should have re- 
 ceived the utmost amount of the best possible training. No 
 temptation would he be able to resist. There could be no 
 
29 
 
 war of his inward man against his members. For him to be 
 virtuous would be impossible. His crimes against others 
 would be necessary, and therefore blameless. His life then 
 could not be a condition of moral discipline and education. 
 Natural or constitutional differences, then, cannot go to these 
 extremes, if every rational being is a moral agent, exposed to 
 temptation, liable to sin, and designed to attain holiness by 
 resistance. 
 
 Still there are countless differences in the natural consti- 
 tution of human beings. Not that the elementary faculties 
 are radically dissimilar ; but their modifications are not pre- 
 cisely alike in any two individuals of the race ; and the dif- 
 ferences are incalculably extended by art or training. Al- 
 though education neither creates nor destroys a mental power, 
 yet it orders the organs of the mind, — stimulating some, 
 checking others, and bringing out to the best advantage those 
 energies which are possessed and which it is most desirable 
 to call into operation. Christianity, accordingly, is a system 
 of education. For the training of man is it designed. Its 
 object is to make the greatest possible difference in the cha- 
 racters of those who are trained in its school from those who 
 have been trained in schools of vice ; and this education, im- 
 provement, exaltation of man, Christianity proposes to effect 
 in perfect accordance with the laws of man's nature. Atten- 
 tion to three unquestionable facts will bring conviction to the 
 mind that this is a great truth. 
 
 1. Man is made for moral conflict. The inward man — the 
 moral sentiments — must necessarily delight in the law of God : 
 But the animal propensities are constantly tending to stray 
 from that law and act in opposition to it, — in other words, 
 each function of the mind seeks gratification ; but that which 
 would please one organ would not unfrequently pain another. 
 To gratify an animal propensity is very often to offend a mo- 
 ral sentiment. The member and the mind are at issue. 
 There must be a war ; and one must triumph and the other 
 be vanquished. If the animal propensity be victor, then the 
 moral sentiments are brought into captivity to the law of sin ; 
 
30 
 
 but if the inward man achieve the victory, then the propen- 
 sities are made subject to the law of the mind, the deeds of 
 the flesh are mortified, and the law of God is obeyed. And 
 to teach men how to conduct this warfare to a glorious issue, 
 Jesus came. He was tempted, and yet triumphed. He gave 
 an example. He showed by what means the good soldier, 
 who has enlisted in the cause of truth, self-purification, holi- 
 ness, may insure success upon success till his conquests are 
 complete and his rewards are made certain. Thus, the Chris- 
 tian may become more than a conqueror through Christ, who 
 loved him ; and thus our first fact proves, that human train- 
 ing, by Christian principles, is proposed by the religion of the 
 Messiah to be conducted in strict accordance with the laws of 
 the mind. 
 
 2. Christianity is completely adapted to the moral senti- 
 ments of man. Were it otherwise, the New Testament would 
 be a useless book. We may say that the teachings of Jesus 
 are opposed to the excesses of the appetites. In this asser- 
 tion we do not maintain that religion and man's nature are 
 opposed. On the contrary? it is to affirm that there is some 
 principle in the human mind to which those teachings appeal 
 against the inordinate affections, the evil concupiscence, and 
 the lusts of the flesh. But, were we to say that the doctrines 
 of our Lord are opposed to the moral sentiments of man, that 
 would be tantamount to asserting that the inward man, the 
 law of the mind, and Christianity? are natural, inveterate, im- 
 placable enemies. In this case, Christianity cannot be aiming 
 to purify and direct human nature ; but to punish and de- 
 stroy it. But is it so ? Does Jesus make war with man's 
 whole nature, his moral sentiments, and intellectual faculties 
 included, or only with the criminal indulgences of the ani- 
 mal powers ? Does he say that he came to destroy man's 
 natural sentiments of Benevolence, Veneration, Hope, and Con- 
 scientiousness ? Does he affirm that his object was to eradi- 
 cate from the human mind the powers of desiring, feeling, 
 and reasoning ? Did he say that a man must deny himself 
 the use of his moral and intellectual powers, to become his 
 
31 
 
 disciple ? The bare putting of these questions is refutation 
 in overflowing abundance of the supposition, were it possible 
 to entertain it, that Jesus came to destroy human nature* 
 Had he said anything like this, then it could not be true that 
 he came to call sinners to repentance, — to enlighten, purify, 
 and save. His work would have been to remodel the animal, 
 moral, and intellectual powers of man — to change human 
 beings to something not human — to take away the very capa- 
 bility to err and sin. But Christianity is addressed to man, 
 as man ; it recognizes his powers ; it points out his dangers ; 
 it tells him what are his moral wants ; it offers abundantly to 
 supply them. And thus our second fact proves that Christi- 
 anity is designed to educate man in exact conformity with the 
 laws of the human mind. 
 
 3. Christianity manifests itself only through the moral sen- 
 timents. The evidence of its truth is presented to the intel- 
 lectual faculties ; but the evidence of its vitality, power to 
 purify and exalt, and efficacy to give hope, peace, joy, can be 
 made known only through the moral sentiments. When it is 
 said that " religion plays round the head, but comes not near 
 the heart," the meaning is, that its truths are believed but its 
 influences are not felt. The head is another name for the in- 
 tellectual faculties — the heart is another term for the affec- 
 tions ; * and the perceptive and reflective powers, which are 
 designated the reason, or the head, may be exercised upon 
 the evidences for the truth of Christianity, till a firm convic- 
 tion is obtained that it is from God, and worthy of all accep- 
 tation. But the moral sentiments may still remain unaided 
 and the animal propensities uncontrolled. Christianity, how- 
 ever, is designed for the heart ; for this purpose does it ap- 
 peal to the head. It would prove itself true, that it might be 
 permitted to exert its power. It would convince the reason 
 that it is from Heaven, in order to be allowed to take up its 
 abode in the soul. It would persuade men to believe that 
 Jesus was a messenger from the moral Governor of the uni- 
 
 * See Propensities, Sentiments, and Intellect, in Table. 
 
82 
 
 verse, that his message might be received by the moral senti- 
 ments of man ; and thus does it seek to pour all its influences 
 into the inward man, and give all its heavenly aids to that 
 law of the mind which opposes the law of sin. It aims to 
 heighten Self-respect, and stimulate to the careful discharge 
 of all duties connected with self. It labours to strengthen 
 Conscience and Benevolence, and move to the zealous per- 
 formance of all duties arising out of social connexions. It en- 
 deavours to invigorate Veneration, Hope, and the sentiment 
 of Beauty and Sublimity, and excite to the most religious ob- 
 servance of all the sacred duties which man owes to his God. 
 And thus our third fact demonstrates that Christianity is a 
 system of education most rigidly in accordance with the laws 
 of man's mind. Nor could it be otherwise, if the doctrines of 
 the New Testament and the mental principles are both from 
 the same unerring wisdom and boundless love. Admit that 
 God constituted the human mind, and communicated through 
 Christ to that mind a revelation of his will, and it inevitably 
 follows that they cannot be essentially inimical to each other. 
 They must in their nature harmonize. In the operations of 
 some of the powers of the mind, hostility to the principles of 
 Christianity is indeed too often manifested ; and this was the 
 very circumstance that rendered the gospel necessary. Had 
 man never been led astray by his animal propensities, Jesus 
 and his teachings had never been needed. But, if man had 
 been left without moral powers, through whose instrumen- 
 tality the abuses of the inferior functions might be corrected, 
 Christ and Christianity would have been utterly useless. The 
 moral and religious principles of the New Testament are 
 needed by a being liable to err and sin ; and they are of the 
 utmost value, the highest use, to one who has within him 
 powers which, if duly trained and properly employed, will be 
 efficient in the performance of moral and religious duties. 
 
 We close with two remarks. 
 
 1. To deny the existence of natural moral powers, is to re- 
 fute experience and Christianity. The moral and religious 
 sentiments have been, in numberless instances, very clearly dis- 
 
33 
 
 played by those to whom the gospel was totally unknown. Of' 
 such Paul declares " they were a law to themselves." Many a 
 Heathen is more virtuous than many a professin 5 Christian ; 
 but let not this be supposed to be disparaging to Christianity. 
 All have not the spirit of Christ who call themselves his fol- 
 lowers — all do not feel the power of Christianity who wear 
 her form. The fault is in the man, not his system. Nor is 
 the fault in man's nature, but in his mode of using it* The 
 doctrines of the New Testament declare themselves able to 
 make men wise, good, holy ; but not without men's own exer- 
 tions, much less in opposition to those exertions. And, that 
 this pledge of ability to ennoble the soul has been redeemed, 
 the testimony of countless multitudes who have been regene- 
 rated by the gospel, has proved. But never was an instance 
 furnished of an individual having had moral powers actually 
 created within him, by even Christianity. Religion has in- 
 deed been called forth where it had not previously been dis- 
 played ; but religion is a certain mode of manifesting the 
 existence of some of the moral sentiments, not an evidence 
 that the elementary organs of the mind have been exchanged 
 for others. Besides, all that is styled religion is not that 
 which the name is designed to imply. Some feelings so call- 
 ed are merely animal ; some are only fear of punishment, 
 terror at death, and futurity ; and some are nothing higher 
 or holier than bigotry and fanaticism: But true Religion 
 dwells among the moral powers, and manifests herself in love. 
 2. Our second remark is, that, as we find the connexion 
 between the moral sentiments and Christianity so clearly 
 proved, we must conclude that they are designed to act mu- 
 tually on each other. This is the sum of the present inquiry. 
 Man is a moral agent, exposed to pernicious influences, and 
 direful effects, from the excesses of his animal propensities. 
 Reason and human experience advise him to sustain a con- 
 flict against the attempts of those propensities to step over 
 the boundaries within which they may legitimately seek grati- 
 fication. But Christianity addresses him in plainer terms, 
 and a much more urgent strain : It tells him that loss and 
 
34 
 
 pain, both here and hereafter, will be the result of allowing hi& 
 moral powers to be reduced to base captivity by blind, cla- 
 morous, violent propensities ; and it assures him that gain, 
 and glory, both in this life and that which is to come, shall be 
 the reward of his using all the means within his power to give 
 his moral sentiments the ascendency, the entire dominion over 
 the law of sin in the members ; and Christianity offers to in- 
 struct, to aid, to befriend, in the important work. Only let 
 the aim be mutual, be one ; and not only will the inward man 
 delight in the law of God, but obey it, and secure the invalu- 
 able reward which Heaven has promised to the obedient. 
 
 INTELLECTUAL FACULTIES. 
 
 MATTHEW XIII. 23. 
 
 " He that receiveth the seed into the good ground, is he that heareth 
 the Word and understandeth it ; which also beareth fruit and bringeth 
 forth some an hundredfold, some sixty, some thirty." 
 
 What a plain and momentous statement ! But, alas ! those 
 sayings of Jesus which are at once the most plain and practi- 
 cal, are those which are the least understood and applied. 
 They are overlooked because they are so unadorned and na- 
 tural ; they are neglected because they appeal to facts so obvi- 
 ous, and enjoin the performance of duties so reasonable. Dis- 
 puting and dividing about doubtful points, are preferred to the 
 practical application of the plainest principles. Had the single 
 sentence just quoted been seen, felt, and employed in all its 
 simple, majestic beauty, heavenly power, and benignant spirit, 
 by professing Christians in all ages, most of their controver- 
 sies on the design of Christianity would have been spared, 
 and all their bigotry and persecutions would have been utterly 
 unknown. They could not have required one another to re- 
 
35 
 
 «eive that which could not be understood, if they had acted 
 upon the Saviour's maxim, — that he alone receiveth the seed 
 into good ground who heareth the Word and understandeth 
 it. They could not have expected that all should think and 
 act precisely alike if they had proceeded upon the declaration 
 of Jesus, that, while some of the good ground brought forth 
 fruit a hundredfold, others of the very same description could 
 bring forth only sixty or thirty. Had Christians always re- 
 cognized the truth, that the soil of the mind, like that of the 
 earth, is diversified in its susceptibilities of production, they 
 had never fallen into the monstrous opinion that they could, 
 by anathemas, hatred, and religious fury, new-model the men- 
 tal principles, and compel every human mind to yield the 
 same quantity of the same kind of fruit. 
 
 But why did they not recognize this truth when their great 
 Master had placed it so fully in their view ? Why were 
 Christians ever bigots, fanatics, and persecutors, when they 
 were so positively forbidden to be either, by their exemplar 
 and guide ? Because they turned away from plain things, to 
 wander and lose themselves among speculative perplexities. 
 They left the straight and flowery path of truth and love and 
 peace, to pursue the crooked and thorny mazes of error and 
 malice and war. And then they foolishly expected each other 
 to listen attentively to words which they could not possibly 
 understand, and to bring forth fruits which the great Husband- 
 man never required — which the mental soil could never pro- 
 duce. They did not attend to those laws of the mind, of duty, 
 and of religion, to which Jesus so earnestly and so plainly 
 pointed. They looked some other way. They heard some 
 other sounds — they chose some other principles. But, under 
 the influence of these principles, the human mind has been 
 misunderstood, and Christianity has been misapprehended. 
 Both have been wofully misapplied, and the consequences have 
 been awful. From these let us seek to escape ; and, to accom- 
 plish this object, we must acquire as much knowledge as possible 
 of the capabilities and tendencies of our own mental powers, 
 and of the adaptation of any system of mental improvement 
 
36 
 
 to the nature and necessities of those powers. This has been 
 attempted with the animal propensities and moral sentiments 
 of man, viewed in connexion with Christianity ; and it is 
 hoped that a certain amount of success has attended the un- 
 dertaking. A similar attempt has now to be made with the 
 intellectual faculties of man, and the Christian system. Are 
 these adapted to each other ? Are they framed for one ano- 
 ther ? We think a careful investigation of the principles re- 
 cognized by Jesus Christ in the passage which has been 
 quoted, will affirmatively and satisfactorily answer the ques- 
 tions. 
 
 In these words we have three distinct subjects of considera- 
 tion : The human understanding, some naturally good ground, 
 and the word or seed that is sown upon it, with the fruit that is 
 yielded. We must endeavour to attach clear ideas to each of 
 thesa phrases, if we desire to be benefited by the truths which 
 they contain. 
 
 1. We have to ascertain what is meant by the human un- 
 derstanding. This necessity arises out of the fact set forth, 
 that he only who understandeth the Word reeeiveth the seed 
 into good ground. The word " understanding " is the repre- 
 sentative of the same idea as the Avoids " reason," "judg- 
 ment," and " head," when these are employed to signify cer- 
 tain mental powers ; and the powers intended by these ex- 
 pressions are the intellectual faculties. He who, in common 
 language, is said to have the best understanding, judgment, 
 reason, or head, is he who possesses the best intellectual fa- 
 culties for understanding, reasoning, and judging, and ha9 
 employed them aright. Of these intellectual faculties, Phreno- 
 logy enumerates fourteen. Some are designated perceptive 
 and others reflective organs.* The former acquire know- 
 ledge — the latter examine its nature, origin, and use. Exter- 
 nal visible objects make impressions on the mind through the 
 instrumentality of the eye ; sounds act on the mental organs 
 through the ear ; and, by the five bodily senses, all simple 
 
 * See Table — Intellectual Faculties. 
 
37 
 
 perceptions are obtained. But it is by the reflection alone 
 that these mere sensations are converted to those ideas which 
 are called an acquaintance with the causes and effects, the re- 
 lationships and dependencies, of things and events. The whole 
 stock of any individual's knowledge and opinions is made up of 
 a certain number of single ideas. The difference between the 
 knowledge possessed by one person and that held by another 
 is simply the difference in the number and distinctness of those 
 two persons' ideas. Hence the extent of knowledge will be in 
 proportion to the two following circumstances, — the quality of 
 the bodily senses and mental powers, and the manner in which 
 they have been employed. If the five senses and the powers of 
 the mind are both superior, and have been employed in the best 
 possible manner, then the ideas acquired are the most numer- 
 ous and clear. Such a person lias most knowledge. But if 
 the senses and the mental powers are inferior, and have been 
 very defectively trained, then the ideas collected are few and 
 indistinct. Such a person has but little knowledge. The un- 
 derstanding? reason, judgment, or head of the first, would be 
 designated strong, good : That of the latter would be termed 
 weak, bad. Yet each is an understanding. 
 
 By the understanding, then, is net meant the same range 
 of powers and the same amount of knowledge. Still there 
 must he the same elementary principles. There must be per- 
 ceiving faculties, and there must be also reflecting. No being 
 can fully understand a subject unless he is capable of per- 
 ceiving its various integral parts, their connexions, depen- 
 dencies, and combinations, in forming a whole. But there 
 are certain subjects which no training can make some persons 
 understand. Painting, Poetry, Sculpture, and even Mathe- 
 matics, cannot be apprehended by many human minds, 
 into which other subjects find a ready admittance. Their 
 powers of perceiving must therefore differ from those of the 
 painter, the poet, the sculptor, and the mathematician ; and 
 this is just the view taken by Phrenology. That mental 
 science teaches, that although each individual has the same 
 number of perceiving and reflecting organs, yet in power and 
 
38 
 
 activity these organs are found to differ in every human be- 
 ing from every other. The understanding, accordingly, can- 
 not possibly be the same on every subject of thought in any 
 two persons in existence. Still there are some subjects which 
 every rational being can understand. They can perceive and 
 reflect upon their several parts, their connexions, their modes 
 of combination, and their effects as a whole ; and this is un- 
 derstanding a subject. The perception may not be so clear, 
 the reflection less strong and profound, in one than in 
 another. The consequence will be, that one understands 
 his subject less perfectly than another ; but to under- 
 stand at all requires at least a knowledge of the essential 
 constituents of a subject. But knowledge and opinion are 
 made up of ideas : So then there must be in the mind ideas 
 of the fundamental principles which constitute a subject, or 
 that subject is not understood. Thus, Zoology, Botany, Che- 
 mistry, and Astronomy, are not understood, unless the con- 
 stituent principles of jhose sciences are, as so many ideas, 
 laid up in the mind. It is the same of Christianity. As no 
 man knows or understands any art or science a hairbreadth 
 beyond the number and distinctness of his ideas, so no one 
 can have more knowledge or understanding of Christianity 
 than that which is represented by the sum-total of his ideas. 
 Let any one number his own ideas upon Christianity or any 
 other subject, and he will ascertain the amount of his know- 
 ledge or understanding in either ; and the extent to which he 
 knows or understands the Word is made by Jesus Christ the 
 measure of probability that it will reach the good ground and 
 produce the desired fruit, if not a hundredfold, yet sixty or 
 thirty. 
 
 2. We must therefore next endeavour to determine what 
 is signified by the good ground. Already has it been shown 
 that Christianity seeks to control the animal propensities and 
 reign in the moral sentiments.* But it must here be added, 
 that it could accomplish neither the one nor the other, except 
 
 * See preceding Lecturer. 
 
39 
 
 through the intellectual faculties. Although the doctrines of 
 the New Testament have been found to be applicable to the 
 propensities and sentiments, we have not discovered how 
 they can be applied without the perceiving and reflecting 
 powers. A man must see and be persuaded that the Chris- 
 tian system is adapted to his nature and wants ere he can 
 avail himself of its assistance and derive benefit from its aid. 
 To those only who have an ear does Christianity deign to 
 speak. Not to the blind does she set forth her beauties. Not 
 to the mentally incapacitated does she offer her wisdom. 
 The awakened ear, the observant eye, the sensitive touch, 
 can alone hear her words, see her features, and feel her em- 
 brace. Her accents are sweet and her propositions clear ; but 
 not to the deaf. Her form and lineaments are the perfection 
 of grace and beauty ; but not to the visionless mind. Her em- 
 brace is thrilling softness and winning love ; but not to him 
 who is wholly void of feeling. 
 
 And the hearing, seeing, and feeling required, will be 
 found to be a combination of the intellectual faculties with 
 the moral sentiments. They must cooperate ; they must be 
 one. These are the terms on which alone Christianity pro- 
 mises to undertake the moral and religious improvement of 
 man. And why ? Because the moral sentiments cannot be 
 rendered instrumental in directing aright the animal propen- 
 sities, without the steady cooperation of the intellectual facul- 
 ties ; nor the intellect itself be rendered available in keeping 
 tire propensities to their legitimate employments and the dis- 
 charge of their natural duties, without the equally steady 
 cooperation of the moral sentiments.* The moral senti- 
 ments, then, are the good ground. They are what the words 
 " heart," " affections/' and " feelings," are in current phraseo- 
 logy usually employed to signify. 
 
 Upon this good ground the seed of morality and religion 
 is to be sown. Here, this seed is to vegetate, attain matu- 
 
 • See Table — Uses of Moral Sentiments and Intellectual Faculties. 
 
40 
 
 rity, and produce fruit : But this seed can reach its desti- 
 nation only through the understanding. If the understand- 
 ing were wholly wanting, the seed could never pass to the 
 good ground ; and the inflexible opposition of the under- 
 standing would have the same interdictory effect. This ac- 
 counts for the constant demands upon the perceiving and re- 
 flecting faculties, made by the Author of the Christian system, 
 " Why do ye not understand ?" " Why even of yourselves 
 judge ye not what is right?'' and many similar expressions of 
 Jesus, show that he did not expect to reach the heart but 
 through the head. The intellect is to moral and religious in- 
 structions what the hand of the husbandman is to the grain 
 which he scatters over the soil. It is that which makes a 
 judicious deposit ; it is that by which alone the precious seed 
 is committed to the ground. Christianity addressee the in- 
 tellect : She appeals to the faculties enumerated by Phreno- 
 logy ; she gives her commands to these faculties; her authority 
 and evidences she presents to the intellect. And all this she 
 does in order to obtain that influence over the moral senti- 
 ments, and that dominion over the animal propensities, which 
 she could not by any other means possibly obtain. 
 
 And the method by which Christianity aims to direct the 
 actions of men, by enlightening the mind and exalting the 
 soul, is precisely that which Phrenology points out as that and 
 that alone which is practicable. It gives to the perceiving 
 organs new ideas or knowledge, and to the reflecting facul- 
 ties new matter for reflection ; and thus it sends to the moral 
 sentiments new stimulants, and throws around the animal pro- 
 pensities new restraints. The mental system with which we 
 are tracing out the connexion of Christian principles, main- 
 tains, that it is only by furnishing the intellectual faculties 
 with their most appropriate aliment, and accumulating a pro- 
 per stock of ideas or knowledge, and employing this know- 
 ledge as a stimulant and guide to the moral sentiments, that 
 the animal propensities can be made to perform their natural 
 functions, without breaking through their boundaries, and 
 
4J 
 
 plunging into the deep waters of excess.* The New Testa- 
 ment gives utterance to the very same position-. These sys- 
 tems are in unison. But we must now proceed 
 
 3. To ascertain what we are to understand Vy the seed or 
 Word. That it is a principle of production, the connexion in 
 .vhich it is employed abundantly proves. But what are its 
 qualities and uses ? It cannot be that among its qualities and 
 uses one is to create a soil, for its declared object is to find 
 one. The seed cannot be the ground ; but the ground which 
 it would find is one that would be adapted to its nature. That 
 ground, we have seen, is the moral sentiments ; to these then 
 it must be fitted. Then, if it be sown and nurtured, neither 
 permitted to be trodden under foot, scorched by a burning heat, 
 nor choked with thorns, it will spring up luxuriantly and yield 
 abundance of fruit. But if its only congenial element is a 
 moral soil and a moral atmosphere, then its qualities and uses 
 must be moral ; and then, too, the fruit must be of the same 
 character ; for there is always a corresponding analogy be- 
 tween the fruit, the tree, and the soil. The Author of the 
 physical world is also the Author of the mental world, and he 
 operates according to similar principles in both. 
 
 In the vegetable kingdom, fruits, if sown as seed, produce their 
 like ; but the crop is limited by the nature of the soil and cli- 
 mate. So of the mind : Sow the seeds of poesy on some 
 minds, and they will yield abundance of fruit of a similar kind, — 
 while the very same seeds deposited in another mind would 
 be lost, would perish. In the latter case, the mental soil and 
 temperature must be uncongenial, or there must have been 
 some sad mismanagement. But then, no soil, temperature, and 
 management, could make the acorn to produce wheat, or a 
 grain of wheat to yield an oak. If, then, the seed or Word 
 means Christianity, and the fruit it is designed to bring forth 
 is analogous to the good ground from which it is to be obtained, 
 it must be a system of moral and intellectual principles. And, 
 to exercise the intellect, and excite the moral sentiments, and 
 
 Compare uses of Intellect, with Abuses of Propensities, in Table 
 
 r 
 
48 
 
 to generate actions which shall be rational, just, generous, and 
 benignant, must be its design, and such are its professed 
 objects. It declares itself to be an emanation of the great 
 fountain of Intelligence to the human intellect. It pro- 
 fesses to be from the moral Governor of the Universe to 
 his moral creature, man. It designates itself a system of 
 heavenly wisdom, mercy, and love, addressed to the heads 
 and hearts of rational and moral beings, for the purpose 
 of calling forth the fruits of wisdom, mercy, and love. It af- 
 firms itself to be purity, piety, perfection, designed for tin* 
 good ground of the human soul, — there to be sown, thereto be 
 nurtured, that there it might produce purity and piety, and 
 lead to perfection. Are not the two systems which we are 
 considering in perfect harmony ? Does not one show man 
 constituted upon those very principles, in strict accordance 
 with which the other professes to act? Does not Phreno- 
 logy show that intellect and moral sentiment are to be 
 supreme, and Christianity require them to be so ? Evidently 
 they are meant for an indissoluble connexion. And from these 
 ascertained facts, consequences of the very highest moment 
 flow. A few of these our subject requires us to notice* 
 
 1. Each human mind must be a world of its own. In each 
 there is, to use the language of Scripture, "good ground ;" or y 
 to employ the phraseology of the science, the moral senti- 
 ments.* In each, too, according to both, there are the animal 
 propensities and the intellectual faculties. Both recognize 
 a power in the animal nature of man to raise the storms of 
 passion and the tempests of anger, revenge, and fury.f Both 
 speak of mental diversities, and of varied capabilities of pro- 
 ducing intellectual and moral fruit. Both suppose the neces- 
 sity of mental and moral culture ; both represent the tendency 
 of the mere propensities to be to overrun the good ground 
 and choke and destroy the seeds which may be sown upon it, 
 and to wrest the soil itself from the possession of the intel- 
 
 * See Table, Moral Sentiments, 
 f See Abuses of Animal Propensities. 
 
43 
 
 lectual faculties. The mind, then, bears that strong analogy 
 to the physical world which fully warranted the employment 
 of those beautiful figures that were selected by Jesus for the 
 purpose of instituting a comparison between mental and na- 
 tural phenomena. 
 
 As there are stony places and thorny wastes on the sur- 
 face of the earth, so there are impervious and unproductive 
 sections in every mind. As all uncultivated soils yield use- 
 less or noxious weeds, so every undisciplined mind produces 
 either fruits of small value, or those whose nature is actually 
 pernicious. As intense heat scorches up the productions of 
 the earth, so the violence of the animal propensities withers 
 the rising crops which the moral field is sending forth. As 
 physical evils flow from Nature's elements, so moral evils 
 spring from the mind: And as, under the very best possible 
 management, some seeds cast into the earth will decay, some 
 blossoms will fade, and some weeds will spring up among 
 the grain, so will the human mind, while man continues a pro- 
 bationer upon this globe, be found to be actuated in some de- 
 gree by those antagonist principles which will destroy some 
 moral seeds, blight some moral blossoms, and produce some 
 moral weeds. But what woidd be thought of that husband- 
 man's wisdom who should affirm that his land had not a single 
 good quality in it, because it yielded some weeds ? At what 
 rate would that man's veracity be estimated who should as- 
 sert that the best crop of wheat is rendered utterly valueless, 
 and even injurious, by a few bad grains and wild seeds ? Who 
 could believe that the great globe is a mass of poison, be- 
 cause it throws up some poisonous plants ? And yet to affirm 
 the first, assert the second, and believe the third, would be as 
 consistent with wisdom, veracity, and fact, as to assert that 
 nothing good does or can proceed naturally from the human 
 mind. While there is no mind wholly void of barren spots 
 and noxious weeds, there is not one to be found totally des- 
 titute of good ground and useful fruit. 
 
 2. The Author of the mind will not expect its fruit to bo 
 more in quantity and better in quality than the mental ground 
 
44 
 
 can produce. By the mouth of his Messenger he has declared 
 that he is not a hard master, desiring to reap where he has 
 not sown, and gather where he has not strawed. To main- 
 tain that the Deity demands the same feelings, and opinions, 
 and conduct, from every human being, when he has made 
 every one to differ in some respect from all the rest, is to 
 contend that he is less equitable than the creatures of his 
 hand. It is to pronounce him a hard master, and to set a 
 mere theory in opposition to the most obvious facts. But 
 Jesus declares that some of even the good ground yields only 
 thirtyfold, while others produce a hundred. And yet lie 
 furnishes no warrant for believing that the smaller pro- 
 duce will be rejected and the ground condemned. It has 
 yielded according to its capabilities; its fruits are accepted, 
 and it is characterized by the proud distinction — good. This 
 is another mode of expressing the idea which the Author 
 of Christianity has elsewhere conveyed. Those who ha 
 received ten talents must account for that number ; but those 
 who have received only one will never be called upon 
 to account for ten : And, as the Judge of all the earth will 
 do right, should there be any who have received no talent, 
 they will not be required to render up an account of what 
 they never possessed. And upon this same principle the 
 Word or seed of Christianity is not expected to vegetate and 
 yield fruit where it has never been sown. Phrenology points 
 out the number of talents received, and estimates the quan- 
 tity of good ground in each mind. 
 
 3. As the intellectual faculties are the only media of ac- 
 cess to the moral sentiments, and the moral sentiments are 
 the only instruments by which the animal propensities can 
 be duly restrained and beneficially directed, virtue, piety, 
 and true religion, must be in proportion to the strength, ic- 
 tivity, and harmonious cooperation of the intellect and moral 
 powers. It has been said, that " ignorance is the mother of 
 devotion." But of what devotion? Can ignorance pro- 
 duce the devotion of the wrapt-ennobled soul ? Can it send 
 forth the devotion of Christ ? — No. The devotion of igno- 
 
45 
 
 ranee is low, grovelling, superstitious ; it is mere fear, tinc- 
 tured deeply with the dark colouring which the animal nature 
 has given it. It is false devotion. That which is true is ever 
 brightened highly by the glowing tints that the combined 
 energies of the intellect and moral powers have impressed 
 upon it. There is no beauty in the devotion which is the off- 
 spring of ignorance ; its parentage is base ; the issue is of but 
 little worth ; too often has it proved worse than worthless. 
 It has led men to fanaticism and persecution — to the com- 
 mission of the most atrocious crimes, and the infliction upon 
 themselves and others of the direst miseries. It has given 
 the name religion to that which which was positive mad- 
 ness. But such insanity was never produced by hearing the 
 Word and understanding it, and receiving the good seed into 
 the good ground of the mind. Thirty, sixty, or a hundred- 
 fold of bigotry, anger, wrath, and malice, are the very coun- 
 terpart of those fruits of love, and joy, and peace, that the 
 religion of Jesus is designed to produce ; and, " by their fruits 
 shall ye know them." " If a man have not the spirit of 
 Christ, he is none of his." But, to know what that spirit was, 
 requires the exercise of both the perceiving and reflecting 
 powers. The fundamental command, " Learn of me," can- 
 not be obeyed without a vigorous use of the intellectual facul- 
 ties ; but, the more carefully these are trained, and the more 
 assiduously the moral sentiments are at the same time culti- 
 vated, the higher must the individual ascend in excellence, 
 true religion, and positive enjoyment. 
 
 We are thus conducted to the following principles as the 
 sum of our three lectures. According to Christianity and 
 Phrenology, man is composed of an animal nature, a moral 
 nature, and an intellectual nature. Between the first and 
 the second there is a constant warfare, — the third sometimes 
 aiding the animal and sometimes the moral. The animal na- 
 ture tends to excess ; and, when this excess is sanctioned and 
 aided by the intellectual nature, then and only then sin is the 
 result ; for sin is the wilful or voluntary transgression of a 
 known law. The more the animal nature is aided by the in- 
 
46 
 
 tellectual, the more enormous and dreadful are" the sins com- 
 mitted ; and, if the animal nature has once entirely engaged 
 the intellectual in its service, and wholly subdued the moral 
 to its control, then is the individual reduced to the very low- 
 est degree of degradation, and then does he become the most 
 awful offender : But if the moral nature has completely en- 
 gaged the intellectual in its service, and totally subdued the 
 animal to its sway, then is the individual elevated to the high- 
 est degree of moral excellence, and enabled to become the 
 strict observer of every righteous and holy law.* This is to 
 attain complete self-government: This is to acquire the 
 greatest moral strength : This is to become pure in heart : 
 This is to overcome temptation — to subdue evil concupiscence, 
 inordinate affection, and worldly lusts : This is to be born 
 again and become a new creature : This is to secure peace 
 through piety and happiness through holiness. 
 
 Who, then, can with reason tax this arrangement of man's 
 mental powers with any radical defect ? Who can with con- 
 sistency demur ? Does not every one feel, that, in this state 
 at least, he needs his animal powers as much as his moral and 
 intellectual ?f And, if those powers are in themselves as 
 good as they are necessary — and they are, when legitimately 
 employed, the sources of no inconsiderable amount of human 
 enjoyment — shall man repine against them, because, by his 
 own neglect or voluntary misapplication, they have involved 
 him in crime and suffering ? To find fault with any of the 
 powers of the mind, what is it but to find fault with him who 
 made them ? To affirm, that, because man's animal nature 
 leads him into the transgression of the law, therefore his 
 whole nature, the moral and intellectual included, is sin, and 
 man must transgress, what is it but to affirm that there is no 
 inward man that delights in the law of God, no good ground 
 on which the seeds of virtue and religion can be sown, and 
 
 * God's laws may be dividedmto the Physical, Organic, and Moral ; the 
 latter including Religious. 
 
 t See consequences of deficient Animal Propensities, in Table. 
 
47 
 
 no understanding to direct ? And what is all this but placing 
 the crimes of the creature to the account of his Creator ? But 
 not so will he speak and think of his own nature who has 
 learnt what that nature really is. 
 
 Man is what it has pleased his God to make him. That 
 Maker is too wise to err and too good to be unkind. He 
 has constituted man for trial and improvement. Has he done 
 wrong ? To subject man to trial and render him susceptible 
 of improvement, he planted within the human mind three 
 sets of powers, or, as it were, three natures, — the animal, 
 the moral, and the intellectual ; and hence the moral war- 
 fare that man has to wage, and hence the moral victory that 
 he may gain. Was this a mixture of cruelty and error? 
 Man's improvement or degradation depends upon the right 
 use or the misdirection of the powers possessed and the 
 means enjoyed. Is not this just and right? Christianity 
 is professedly means of heavenly grace for acting through 
 and upon the three sets of natural human powers to pre- 
 vent vice and promote virtue — for enlightening, purifying, 
 and exalting man in this life, and preparing him for endless 
 felicity. Is this irrational? — Assuredly not. Man, Nature, 
 Christianity, and all the dispensations of Deity, are graciously 
 fitted to each other. 
 
 Wisely and well must he be employed who carefully studies 
 his own constitution, condition, and means of improvement, 
 and resolutely applies the knowledge acquired to the purposes 
 for which it is sought. Such a one heareth the Word and un- 
 derstandeth it, receiveth the seed into good ground, and 
 bringeth forth fruits worthy of a moral and intellectual be- 
 ing — fruits that his Maker will accept — fruits that shall never 
 decay : Yes, we repeat, fruits that shall never decay ; for it 
 is clear that the moral and intellectual powers of man are 
 susceptible of indefinite expansion, improvement, exaltation ; 
 and therefore for nothing less can they possibly be designed 
 than endless, evergrowing enjoyment. 
 
48 
 
 NOTE. 
 
 In the preceding lectures, man is viewed under one general aspect. 
 Phrenology teaches that every individual differs from every other. This 
 may at first appear a discrepancy. Christianity is taken to be a moral and 
 religious system for raising every man to a high deyree of moral and reli- 
 gious energy. Phrenology maintains that the natural sentiments which 
 produce the moral and religious character are in some individuals very 
 low. This may seem a contradiction. The apparent discrepancy, how- 
 ever, is easily adjusted — the seeming contradiction without difficulty 
 brought to agree. The Bible could not have descended from the grand 
 general principles which it gives for the regulation of human conduct 
 into endless minor details and countless minute exceptions, without very 
 much lessening its own power, if not actually defeating its own aim. It 
 was not designed to excuse, but to stimulate. It was not meant to show 
 men how small an amount of morals and religion would serve their own 
 purpose and please their God, but to urge upon them the attainment of 
 the greatest sum. Its object is to render every one as highly informed 
 and as strictly practical in matters of morals and religion as the capabilities 
 of each will admit : But it does not aim at impossibilities. Its standard of 
 excellence is high, its point of purity is lofty, and it incites every one to 
 attain that standard and reach that point : But it never affirms that those 
 who have put forth all their energies and used their best endeavours to at- 
 tain the one and reach the other, and yet failed, shall be lost. On the 
 contrary, it most positively avers, that he who has improved the one talent 
 bestowed, and wrought the one hour afforded, shall obtain a reward. 
 
 It must, then, be as allowable to view man under a general aspect, and 
 to speak of Christianity as a system for exalting every man to the higher 
 regions of morality and religion, — although every individual differs from all 
 others, and some possess the moral sentiments only in a low degree, — as it 
 is to speak of knowledge, food, and sunlight, as designed and fitted for all, 
 although the incapacitated cannot receive the first, the diseased partake of 
 the second, nor the blind perceive the last. It is said aliment is for the 
 stomach, and the stomach for aliment : Yet the physician finds a patient 
 who cannot take food. Is this exception fatal to the general principle ? 
 Does it even in the slightest degree affect that principle? And if not, 
 must it not be the same when the Phrenologist discovers an individual 
 with very deficient moral sentiments ? This is an exception — not a con- 
 tradiction. Upon the principle thus explained, the three lectures have 
 proceeded ; and, as this method is presumed to be perfectly legitimate, it 
 is concluded that there can be no rational ground for pronouncing the 
 statements made respecting Christianity and Phrenology to be any way 
 inconsistent with unity of object and harmony of action. 
 

 H3Z 75 5^0 
 
\J 
 
 
 ^ 
 
 :< 
 
 o 
 
 o 
 
 
 . l ' *♦ o 
 
 
 
 
 *1 O 
 
 
 v^ > s 
 
 
 V<<; 
 
 
 \j * 
 
 r«* s 
 
 4 o . 
 
 v ^ Deacidified using the Bookkeeper proces 
 
 x^ * J^" * cy £\. Neutralizing agent: Magnes 
 
 ft* *$ ' Treatment Date: Nov. 2004 
 
 ^ 
 
 ^ a* * 
 
 
 PreservationTechnologie 
 
 A WORLD LEADER IN PAPER PRESERVATK 
 
 111 Thomson Park Drive 
 
o 
 s 
 
 r +rX 
 
 o V 
 
 
 ^j <v *.,•.' ^ °^. *"»° A° v "•> v v 
 
 * «? ^ oVJIak* at ^ • &9KS * <p & 
 
 * AT "%*■ •«^if3* «? ^ oVJlXF* aV ^ 
 
 ^ *• 
 
 « 
 
 xi - 
 
 ^ 
 
 If 
 
 ^f