Слике страница
PDF
ePub

the intrinsic quality and constitution of the mind which be lieves them. It is the mind, such as it is, which faith employs and exercises; but it seems inconsistent with the very idea and conception of it, that it should confer upon the mind a new power, or take away an old one, or that it should affect in the slightest degree the inherent character of the powers which actually exist.

But the Scripture doctrine will be seen more clearly, and the whole subject will be illustrated, if we direct our attention for a moment to a general view of what the Scripture unfolds to us of the future course and progress of a Christian, after he has undergone the first great and decisive change of conversion.

The Christian then is not only converted by means of faith, but he is sanctified in the same way; by which is meant, that he is enabled to advance in a gradual and progressive course of moral improvement. But faith enables him to do so, not by giving him a power to root out any of his natural tendencies, but by empowering him practically to subject and subdue them. If a man, at his conversion, has an evil tendency, it will remain with him to the last. There is, however, no evil tendency in human nature for which the armoury of faith does not furnish a suitable and tempered weapon wherewith to combat it. When the tendency is felt, it is met and put down by a scriptural application suited to the occasion; when it springs up again, it is watched and put down in the same manner. The Christian gets as familiar with the antidote as with the disease; and the feeling of the one at length naturally and without effort leads him to the instant and effectual application of the other. He gradually obtains the mastery over the enemy; and he thus strives to keep under his whole body, and to bring it more and more into subjection to the law of Christ. The tendencies still remain; but all their impulses are thwarted and strangled in their first risings. The man gradually gets estranged from what he never indulges in ; a new and opposing habit is formed, a new and purer taste is ac¬

quired.

The mind," in one word, though still the same mind, has had its views elevated from earth to heaven, and expanded from time to eternity.

But still, I repeat it, the Scripture doctrine is, that the Christian's natural tendencies and dispositions continue always the same. He is called upon to watch, to pray, to contend, to fight, to wrestle; there is no period of his course that he is allowed to think himself secure or safe from any, even the greatest failings and sins. The flesh ever lusteth against the spirit, and the spirit against the flesh. If the Christian is to prevail, it is by being strong in the faith; and in conformity with the contemplations and sentiments which his faith awakens, he must watch, and pray, and strive. If he ceases to be thus exercised at any one moment, his whole strength has departed from him, and there is not one of the feeblest of his spiritual enemies that may not start up and surprise him, and gain an advantage over him. This doctrine cannot be stated in stronger terms than it is represented by the Apostle Paul, in his own experience. "For we know," says he, "that the law is spiritual, but I am carnal, sold under "sin." "For the good that I would I do not; but the evil "which I would not, that I do." "There is a law in my mem"bers warring against the law of my mind, and bringing me "into captivity to the law of sin, which is in my members. Oh! "wretched man that I am, who will deliver me from the body "of this death!"

Now, here is no change of the natural powers and tendencies. The whole improvement effected on the believer is, literally, and without any figure of speech, the effect of circumstances, training, and habit. The mind has been awakened by faith to the perception of a new class of ob jects; it has been made alive to God and heavenly things, to which it was formerly dead and insensible; as faith is strengthened, its sway over the powers and principles of the mind is extended, and its ascendency is confirmed; but the powers which are thus awakened, and quickened, and kept alive, and exercised by Faith, are the self-same powers which existed before. The only difference is, that they were formerly devoted to objects less worthy of them, less en

nobling, or, it may have been, positively debasing. But by means of the divine principle of faith implanted, and grow ing stronger in his breast, the Christian is removed from the contact and contamination of whatever is low or polluting. He lives by faith. Though in the world he is living continually above it. His mind is conversant with the sublime and glorious things revealed to his believing eye; and it is his contemplation of these, and his converse with them, which are not transforming the powers and faculties of his mind, but schooling and exercising them, and which are thus gradually moulding his habits and his tastes into a meetness for the fellowship of the saints in light.

If the view now submitted is scriptural, which nobody, I think, can doubt, it establishes the principle which I am maintaining; and shows that Scripture and Phrenology, so far from being at variance, are in entire and beautiful coincidence.

But, this is not all. So strong are man's natural tenden cies to evil, and so completely does Scripture recognize their permanent hold and seat in the heart of man, that even the divine principle of faith is not sufficient of itself to enable him to overcome them. He must continually ask for and obtain the aids of the holy spirit of God, to help his infirmities, and to strengthen his otherwise feeble and vain resistance. He is weak in himself, but when he is weak, then is he strong; for the strength of God is made perfect in his weakness, and he is strengthened with might by the spirit in the inner man.

Is it possible, I ask, to conceive any thing that could convey a stronger idea of fixed and deep-rooted propensities than this doctrine implies?

And if any thing should still be thought wanting, I would appeal to one other doctrine of our holy religion, a doctrine which is eminently peculiar to and characteristic of Christianity, which never had a place in any merely human system of faith, which was the subject of mockery and derision to the philosophers of Athens, but which, in the most strik

ing manner, countenances and accords with the whole system of Phrenology: I allude to the doctrine of the resurrection, which proclaims, in language not to be mistaken, the dignity and the essential importance of our material part. For we are taught that notwithstanding all that Christian faith and Christian exertion and steadfastness, and the spirit of God himself, can do for us, the victory over the flesh will never be complete on this side the grave. It is not until this body. has died, and been changed, and made anew, that the soul is to be completely fitted for its eternal home. "This "corruptible shall put on incorruption, this mortal shall put on "immortality." "Our bodies shall be fashioned like unto Christ's glorious body," and then shall we ascend and "meet the Lord "in the air, and so shall we be for ever with the Lord."

[ocr errors]

I say, therefore, that the Phrenologists are not contradicted, but are most expressly and powerfully confirmed, by Scripture, when they hold that no change is produced upon the original faculties and qualities of the human mind by the reception of Christianity. Phrenologists cannot tell whether a man is a Christian from the examination of his cranium, any more than they can tell whether he has been the subject of human teaching or human training. The effects of Christianity are infinitely greater than what are produced by any merely human teaching, or by any merely human discipline, because the Christian is taught of God, and is sustained by the spirit of the Almighty. Under the influence of such means, the very chief of sinners may be brought from darkness into light, and from sin unto holiBut the fact, that such means are employed, and are necessary to the last, is the very fact which shows that the innate principles and constitution of the mind remain unaltered, and which establishes my proposition, that there is an entire accordance between the doctrines of Christianity and of Phrenology.

ness.

571.

ARTICLE IX.

AMBROSIAN MANUSCRIPT.

The following fragment of a MS. was handed to our publisher by the policeofficer of West Register Street, who mentioned that he had found it în Gabriel's Road at five o'clock in the morning of Sunday the 27th June, and as he saw it contained the word Phrenology, he supposed might concern the Phrenological Journal. The MS., when we received it, smelt considerably of rum-punch, and bore other marks of intense conviviality. Notwithstanding of which, we have succeeded in deciphering it, and now present it for the edification of our readers.

North. Yes; the pursuits of literature was well enough in its way; but I mean to write a poem some of these days that will beat it hollow.

Tickler. What is your subject?

North. Science and the men. I think it will go hard but I shall make your philosophers look like a parcel of fools.

Tickler. You cannot make them look more foolish than they do already. When will you see such a set of blockheads? from Thales, who tumbled into a ditch when he was looking at the stars, down to the geologists, who wish to tell us how the world was made?

North. Infernal idiots every one of them.

The Shepherd. Weel, it's my real opinion that philosophy's a' just a parcel of nonsense.

Odoherty. Right, Shepherd.

pared with fly-fishing?

What is philosphy com

North. What is that idiot Buckland about? I have not heard any thing of his Reliquiae Deluvianæ lately.

Tickler. Reliquiæ Deluviana!-a parcel of rotten bones

found in an old quarry.

There's a foundation to raise a

theory upon, of the duration of the world before the flood. The Shepherd. The jaw-banes of an hyæna! That is to rout the Huttonians, horse, foot, and dragoons. It puts me in mind of Samson with his jaw-bane of an ass. Tickler. Has Davy discovered any more

lately?

new metals

The Shepherd. Feint-ma-care whether he has or no, What

« ПретходнаНастави »