ciple of life; for a person cannot be said to live by it, unless it acts in him as the source of all his actions.

This proposition is thus established; and the accordance between Phrenology and Christianity has been seen, in examining the last proposition, to be seen more fully.

The obtaining of God's favour is therefore the first step towards the right performance of any Christian duty. The love to God, and the love of man, produced by faith, induced an earnest desire to preserve the favour thus obtained. Benevolence, having been excited, rejoices in obedience : and, in order to obey, the Christian attends to the command of the Being, whose love has excited his faculties to love, to study the word of God; to take it as a lamp to his path, and a light to his way. The believer, in examining the Scriptures, finds his own feelings embodied in the two short sentences, "Thou shalt love the Lord thy God with all thy heart and soul and mind;" and thou shalt love thy neighbour as

thyself.” And, to prevent him from erring in the application of these precepts, the word of God is full of instructions, adapted to every circumstance of life. In the performance of these two duties, the faculties which are supreme, are Benevolence, Veneration, Conscientiousness, Hope, and Ideality, with Causality and Comparison. These have now obtained the sway; but still the animal nature exists, and, though now brought under the power of those faculties constituting the human, is continually inclined to run into the old channel; to rush into the service of SELF, rather than to be drawn into the noble employment of GOD and MAN. Indeed, though the power communicated by belief is suf ficient, by the use of the means appointed, to overcome the animal nature, yet the power of the latter is not totally destroyed. The old man is crucified, not dead: indeed, he cannot expire till this corruption is put off, and incorruption put on. combat therefore must be continual. Christianity recognises this; the life of the Christian being compared to a fight, a race. The Christian is told, moreover, that" the

The

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flesh lusteth against the spirit, and the spirit against the flesh :" and one of the most remarkable disciples of Christ exclaimed, in the agony of the conflict, “O! wretched man that I am, who shall deliver me from the body of this death ?"

The enemies of the Christian are not confined to himself. He has other foes; and it is now to be shown phrenologically, that as long as the Christian is such, and the world is the world, he must suffer persecution: so long must the assertion of inspiration be verified, "Yea, and all that will live godly in Christ Jesus shall suffer persecution." 2 Tim. iii. 12.

It appears from the observations made upon the third proposition, and the former part of this, that the animal nature préponderates over the human; and, that as long as this holds the supremacy, so long does man act from motives purely selfish. It is evident, then, that as in the majority of the human race the animal nature is predominant, the institutions of society will be opposed to the human nature. This applies less to the fixed laws of justice, than to the customs and modes of society. For

the very safety of the commonwealth makes legislators to frame laws upon the broad principles of equity; although, even in our legal code, we find maxims, regulations, and practises recognised, quite opposed to sound reason, and to liberty. Reference is made to test acts, game laws, and the sanguinary punishments inflicted upon of fenders. But, at present, the opinions, modes, and customs of general society will be the limit of illustration.

It is an opinion generally held, that the love of distinction, honour, and fame, is proper, ennobling, and worthy of man. Every public building teems with images, before which, as representing illustrious dead, the youth of our land are taught to bow, and aspire at imitation. A Nelson is deified in one place; a Pitt in another; and a Fox in another. A Mansfield has a niche in the Legal Temple; a Curran, another; and a Broughan, a third. Indeed, every thing is presented to the sight, and through it, to the imagination, to cultivate a longing for immortality, not in the pure regions of never-ending bliss, but in the memory of man, itself to cease. To

the bold and adventurous, fortune hangs out all her laurels: the path of peaceful virtue is the way of silence, and the destructive conqueror holds the highest pinnacle of fame. Christianity forbids seeking these honours, or desiring for this fame, which comes from man.

Higher

objects are presented to the grasp of the Christian. He is commanded to seek not the honour that cometh from the world. Yet, in passing through this state of existence, many and powerful are the temptations, having the tendency to lead his mind in the improper channel, and to make him seek the approbation of men, rather than of God.

Again, the world holds that it is just to retaliate injuries. Christianity maintains quite a different sentiment. "Love your enemies" is its precept. "Do good to them that despitefully use you" is another of its injunctions. In the world, duelling is fashionable; for, although denounced in the public press, as a general practice, yet, in individual cases, the duellists meet with approbation; the excuse being, that they were obliged by circumstances to attempt