the various branches of philosophy as portions of the institutions of the Creator; when the pulpit shall deal with the same principles, show their practical application to man's duties and enjoyments, and add the sanctions of religion to enforce their observance; and when the busy scenes of life shall be so arranged as to become the field for the practice at once of our philosophy and our religion, then man will have assumed his station as a rational being, and Christianity will have achieved her triumph.

ADDITIONAL CHAPTER.

ON THE HARMONY BETWEEN THE SCRIPTURES AND PHRENOLOGY.

THAT there does exist an harmonious connection between Scriptural Christianity, and the Science of Phrenology, will not be questioned by those who believe that the former is of divine origin, and that the latter is true. For the God of Nature is the God of Revelation, and, of course, the works of his hand, and the revelation of his mind, must be in harmony with each other. Philosophical Christians, who have made Phrenology an object of their attention, have perceived this harmony, and have been delighted with the discovery; and one among the strongest of their reasons for believing Phrenology to be true, is the perception of its accordance with Scripture, rightly interpreted.

Yet it must be acknowledged that these Christians have not been as anxious as they should have been to make known their discoveries; and to lead other minds to the participation of the pleasures of which they were themselves the subjects. They have either not promulged, from the press, or otherwise, the views into which they have been led; or if they have, those views have been presented by them, rather as Philosophers than as Christians: the characteristic features of evangelical religion have been very sparingly introduced into their writings; and consequently, those who hold evangelical Christianity in the estimation which is its due, have been afraid to look at Phrenology; fearing that it had little which was in accordance with the word of God,—that it was a system of Philosophy inimical to revelation; and tending to Materialism, Fatalism, and Infidelity. A firm conviction that these fears are without

foundation, has induced the writer to present a brief view of some important points of agreement between Phrenology and Scriptural Christianity; in the hope that the science of Phrenology may receive from the pious portion of the community a measure of their attention; and that they may not yield the advantages connected with the study of that science to those, exclusively, who, being strangers to vital religion, must be insensible to some of the greatest beauties of the system which they highly admire, and loudly eulogize.

A portion of the communications which our Creator has made to us in his word, consist of truths which man never could have discovered by the unaided efforts of his own powers; and some of which, even now that they are revealed, he cannot fully comprehend. There is, however, another class, which have reference to ourselves, and the beings and things existing around us, and to the duties. incumbent on us, towards those beings, and towards the Author of our existence,—a dim outline of which might be perceived by means of powers imparted to us by our Creator. (Rom. 2: 14, 15.)

Among things included in the former class, may be mentioned, whatever relates to the plurality of subsistences, or persons, in the Divine Nature;-the union of the divine and human natures in the person of Christ;-the offices he sustains, and the work he performs, in man's redemption. Of course, on such subjects, Phrenology cannot be expected to cast any light; and if any be furnished by the analogies which it affords, it is, at best, only that of illustration, proving them not absurd; and not that of explanation, teaching us how they are. On the latter class

of Scripture truths, however, such as relate to human nature (as it is, and as it is required to become) and to human duty,-light may, perhaps, be cast by Phrenology. For the truths may be compared with human nature, as Phrenology teaches us to observe it, in ourselves and others; and if it is seen to harmonize, we shall have an

additional reason for believing the divine origin of the Christian Scriptures; (viz. their correspondence with nature) and a strong presumption in favor of Phrenology, (viz. its correspondence with divine revelation.)

Phrenology* presents man to us, as comprehending within his single self, the animal, and intellectual, and moral natures;- —or it exhibits him as an animal, an intellectual, and a moral being. The peculiarities of his animal nature, or those impulses by which he is actuated, in common with the lower animals, Phrenology terms Propensities; '--the powers which constitute him an intelligent being, are termed Intellectual Faculties;' and those which belong to his highest, or his moral nature, are called 'Moral Sentiments.' Perhaps nearly all of the powers and faculties which Phrenology ascribes to man, under this threefold classification, have been seen to exist in him, by those who wrote before that science was taught: but it is believed that to Phrenology belongs the honor of thus classifying his powers; and all reflecting men to whom the classification is proposed, approve it, as philosophical and true. It was a great and valuable service, then, which Phrenology has performed, if it were the only one, that it has philosophically classified the powers of human nature. But in doing this, it has done more: it has, by this classification of the powers of human nature, analogically illustrated a truth of revelation, in a manner in which it was never before illustrated: a truth, too, belonging to the first great class of truths, which revelation makes known to us: those not originally discoverable by human powers, nor fully comprehensible by human capacity. Nothing can be plainer or more true to nature, than the distinction between the animal, the intellectual, and the moral nature of man;no one confounds them with each other; and each perceives them all to exist in himself. Every man knows himself to be an animal being, an intellectual being, and a

* The reader will observe that we here say nothing of Organology, or the doctrine of separate organs in the brain.

moral being; yet no man can tell how these exist, distinctly, yet unitedly, in his single self; while, yet, he is conscious that they do thus exist. Now Revelation tells us that God created man in his own image and likeness: and though it is true that this image is said to be righteousness and true holiness,' and that this was the most important point of resemblance, it is nowhere said to have been the only one; and might not this constitution of human nature be another adumbration of that image? The New Testament clearly teaches a threefold personal distinction in the Divine Nature. By some, who profess to receive that holy volume, this distinction is rejected, as absurd. Its absurdity we deny; and refer such persons to their own nature, not for an explanation in quo modo this thing is; but as an illustration, proving that it is not absurd to conceive that it is: for, in our own nature, we see what is analogous; though we know, perfectly, that it is not parallel. Now as it is Phrenology which reveals to us that real and natural division of the elements of our own nature, which has furnished this illustration of a mysterious truth of revelation, it is plain that, so far at least, Phrenology and revelation harmonize; and that the friends of Revelation have no reason to fear that Phrenology is inimical to revealed religion.

But further: Revelation requires of man, a course of conduct exactly such as Phrenology marks out, as being in accordance with the laws of his nature. Phrenology teaches that the animal nature of man was designed by his Creator to be in subjection to the moral, and that the intellectual nature should enlighten the moral, so that it might command intelligently. In exact accordance with this view of the law of man's nature, do we find the law of God's word: It is the animal nature which is controlled in commands like the following. If any man will be my disciple, let him deny himself, and take up his cross daily and follow me. Thou shalt not kill; Thou shalt not steal; Thou shalt not commit adultery,' and, in one word, in all