God of revelation, as exhibited in the facts forming the foundations of Christianity; but, as this part of the argument embraces merely the general character, and as the nature of these facts will be fully illustrated hereafter, the conclusion remains indisputable, that the God of Christianity, as to His general character, is the only one approved of by our unbiassed faculties: and, being so, we are justified in concluding, that the Author of this system is the Creator of our frames, the Former of our mental constitution.

Well then may the Christian disciple adopt the language of Paul and say, "For though there be indeed what by the heathen are called Gods, whether in heaven or on earth; as there are in their estimation many Gods and many Lords: yet to us there is but one God, the Father, from whom all things are, and we are formed for him; and one Lord, Jesus Christ, by whom all things are, and we are saved by him."-1 Cor. viii. 5, 6.

PART II.

HAVING proved that the unbiassed decision of the intellectual faculties leads to the approval of the God of Christianity as the object of adoration, and having shown that man, instead of bowing in reverence before this his Maker, has bended his knee before a Venus, a deification of lust; a Mars, an emblem of war and all its horrors; a Jupiter, a similitude of a buccaneer, despising laws civil, domestic, and religious; and others equally bad; it naturally arises as a question, how has this taken place? And when we see, in addi

tion, that man still bows before the creatures of his lust, before some fancied object of perfection, the question is still more powerfully pressed home, and an impulsive feeling leads to the inquiry, how it is that the world by wisdom knew not God.

The replies to these inquiries, as well as other important points, will be treated of in this, the second part of the dissertation; and, in order that this paradox may be unravelled, the argument drawn from the particular character of God, as exhibited in the means for obtaining and preserving his favour, coinciding with the constitution of the human mind as demonstrated by Phrenology, will be brought forward and illustrated.

The third proposition to be examined is,

THAT MAN NATURALLY CAN DO NOTHING

GOOD IN THE SIGHT OF GOD, AND THAT CHRISTIANITY RECOGNISES THIS INABILITY.

It has been hinted, that in the earlier ages of Greece and Rome, some faint ideas of one wise and intelligent Being are perceptible. This, no doubt, was the result of the faculties, which, unbiassed, lead to the God of Christianity as the fit object for

adoration, not being totally overpowered by the animal propensities. Still the ignorance respecting the Supreme was general: so much so, that Lactantius says of Plato, "Plato somniaverat Deum non cognoverat ;"" Plato had dreamed about, but had not known God." And Seneca remarks, "Nemo novit Deum : multi de illo malè existimant et impunè," Ep. xxxi. "No one knew God: many think wickedly and without punishment respecting him." So great, however, was the blindness, that even the Jews themselves, who were favoured by revelations from the God of Christianity, continually forgot him, and fell into the idolatries of the surrounding nations.

Seeing, then, that the faculties, unbiassed, lead to the choice of the God of Christianity, and bearing in mind the fact, that none have ever chosen this Being, we must conclude in the existence of a general change in human nature, and that for the worse. Indeed, in any way to account for this ignorance of man, we must conclude that some evil change has taken place in his mental constitution: and the des

perately wicked nature of this is shown in the effect, that it has alienated his mind from God.

In order that we may be enabled to understand more fully the matters treated of in the fourth proposition, a few remarks will be made upon the nature of this change.

In order to investigate this important subject, it is necessary to remark, that Phrenology proves we have certain mental faculties, belonging also to animals, and others, peculiarly our own. The former form what has been called the "animal nature;" the latter, the "human nature;" and the principal of these latter to be noticed are Benevolence, Veneration, Conscientiousness, and the intellectual faculties and through the following pages the terms are used in these senses. A similar distinction exists in the Bible: the "animal nature" being designated by the word

flesh," "the human," by the name "spirit." The animal nature is, according to the observations of phrenologists, the predominating, and calls into obedience to its dictates all the other faculties. This, intended to give force to the human, and to