Part 2

2. But when the mind contemplates the Deity in all his wonderful attributes—the power which, with a word, could create a universe of worlds, and by whose wisdom all things are governed, and whose mercy, goodness, and justice, are past conception—how much greater is the excitement to the feeling of reverence! How different, too, is the emotion! It is more elevated, pure, and rapturous. When, too, the mind brings to its contemplation the wonderful dealings of the Almighty with his dependent erring creatures, as exhibited in his providences, his plan of redemption, and the influence of the Holy Spirit, our reverence scarcely knows bounds.

_Marvellousness_ next claims our attention. 1, The simple _secular_ function of this faculty is belief; the degree, kind, and conclusiveness of the evidence, are no part of its function. We may believe on mere authority. We may believe because it is rational, consistent, or agreeable to experience. Without this sentiment, we should scarcely believe the evidence of our senses, and perhaps we might say nothing would appear to _be evident_. The every day occasions for the exercise of this faculty are numerous. When large, it often becomes too active, and is apt to render persons weakly credulous. It also leads to believe in the wonderful, the spiritual, the improbable, the unnatural. 2, Its _religious_ function is manifested in our belief in the existence and attributes of God—his revelation to man; the Saviour and his miracles—his resurrection and ascension; in the Holy Spirit and his influence on the heart, &c. How infinitely greater are these objects of belief than those of a secular kind! Immortality is spread before the eye of faith in brighter worlds above.

“The faith that unites to the Lamb, And brings such salvation as this, Is more than mere fancy or name— The work of God’s Spirit it is.”

_Hope_ is constantly active in reference, first, to the _immediate_ future. We hope all things, and are carried along by this feeling through dangers innumerable, until we at last drop into the grave. Had hope no ken beyond the grave, all would be dreary; but secondly, this feeling, in its _religious_ function, brings to view a happy eternity, where all is joy, peace, love, and praise. How different, and how much more exciting, is the hope which dwells on eternity than that which has reference to time!

We must remark here, that in the doctrines of phrenology there is nothing which can be construed to aid or oppose the peculiarly sectarian views of Christians. All those who disbelieve in the doctrine of the Trinity, will not have the same views of regeneration as those who believe in it. They will not believe in the agency of the Holy Spirit; but they will believe in a change of heart from the use of purely human means, and those will be governed by precisely the same laws in both views of the subject. We will therefore attempt to give what will be called the evangelical view of conversion, and leave it for persons of different views to account for the _power_ which produces this change in their own way.

The first inquiry is this, What are the degrees of activity among the faculties as governed by the ordinary laws of exercise?

1. Thus some of the faculties, especially those termed religious, are brought into a very great degree of _activity_. This arises from the great extent and importance of the objects with which they are brought into relation.

2. The propensities in general, and Self-esteem and Approbativeness in particular, are deprived of their ordinary stimulus, and for a time become in a measure paralysed; as self, and the objects which excite the propensities, appear much diminished by contrast. To some, the contrast appears so great that they feel humbled as in the dust.

3. By little and little the higher sentiments become accustomed to this newly acquired higher degree of activity, and spontaneously range in their newly acquired world of objects. Every thing is now viewed as in the light of eternity. Man is now not only known, but felt to be an immortal being with a soul of uncounted worth. There is often a degree of exaltation of the feelings, and an increased mental power, which greatly surprises those who knew them in their former state. This appears in their deep insight into divine things, and in their exalted devotional exercises.

4. As the religious sentiments become more and more evangelized, or, in other words, as growth in grace progresses, they acquire an habitual, an uncontested ascendency over the propensities, and take the religious lead of their newly acquired masters.

In all this change, great, thorough, radical, and abiding as it really is, we recognise only the operation of the same general laws which characterise all great changes in mental character. The physical organs are affected powerfully; and the emotions are only in exact proportion to the felt importance of their objects. If exerted too much at one time, or too frequently for the healthy endurance of the cerebral organs, inflammation follows, and, with it, religious mania.

Next, inasmuch as different minds are very differently constituted, so are they differently affected by the actual process of conversion to a holy life. We shall be better understood, when we say that the temperament, age, education, intellectual and affective faculties, &c., all have an influence in relation to the manner in which their minds will be brought to the realisation of religious truth, and to experience its sanctifying efficacy. Hence it is of immense importance, that those whose office it is to bring religious truth to bear upon the minds of their fellow-men, should understand the peculiar nature of the minds on which they are to exert their action. In short, they should understand phrenology familiarly and practically, and should apply it daily to their fellow-men. We will put one or two cases. If, for instance, Conscientiousness be a strong faculty in an individual, with Cautiousness also large, and at the same time he has gone on for many years in a careless worldly course of unbelief, the religious teacher would be likely to bring vividly to his mind that searching attribute of the Almighty, viz. his justice, which cannot look upon sin but with abhorrence. He would point out the purity of heaven, and contrast it with the impurity of a world lying in wretchedness, and depict the nature, desert, and awfulness of sin, &c. &c. In this way he would probably excite remorse and apprehension. But if the individual have respectable reasoning powers, he should be impressed with the utter hopelessness of entering Heaven while remaining in his sins. He cannot fail to see at once, that Heaven is no place for him, until he becomes fit for its society. The importance of things connected with religion, should be clearly set forth and contrasted with the temporary, fleeting, unsatisfactory things of this world.

We may reasonably expect, that labours of this kind rendered discreetly, prayerfully, and in faith, will be availing through the influences of the Holy Spirit.

We would here remark, that we should never judge of the genuineness of a conversion by any special, infallible process the individual may have gone through. It may have been a slow, gradual process, as would be likely to be the case of a naturally finely organised young person, whose moral and religious education had been well conducted; or it may be quiet or unobserved, as in an individual of a large organ of Reverence, and the higher sentiments generally, but of a sluggish temperament. It may have been violent, overwhelming, and attended by a remarkable experience—as the seeing of visions, &c.—if the individual have been of an ardent temperament, and with large perceptive organs and large Marvellousness.

Equally diverse will be the growth in grace of different individuals. Some will be almost like ground by the way side, some like stony places, some like good ground covered with thorns, and some still like good ground. Aside from peculiarities of individual character, external circumstances, whether favourable or otherwise, may exert a very great degree of influence. They may be like the genial influences of a summer’s sun after refreshing showers, or they may be as the chills of the winter frost.

Equally diverse will be the ultimately formed Christian character of different individuals. But all who are truly pious, will show some indubitable signs of it in their subsequent life and character; “By their _fruits_ ye shall know them.” Whether they have the same mind which was in Jesus in its general cast; whether they be changed in the general spirit and temper of the mind; whether they have love to, and faith in, Christ, meekness, benevolence, sincerity, tenderness, simplicity of life, love to the brethren, &c.

The means that are rendered effectual in regeneration by the agency of the Holy Spirit are equally diverse. But your next enquiry is, how do we know that the Holy Spirit has any agency in the conversion of sinners? We answer, we only know by the Scriptures that He is the agent. The point is not strictly susceptible of any other proof. But this is certain, that the agency must be one beyond our own; no one could convert himself. We know, too, that persons who have resisted all the influence of a pious education, cogent preaching, example, the ordinary and extraordinary providences of God, &c., have, when alone, and without any apparent external influence, been suddenly brought to feel the great power and efficacy of religion. All must therefore acknowledge the influence to be mysterious. It would indeed be difficult, as we believe, to account for revivals wholly from natural causes. Still, however, this point rests upon Scripture; _and phrenology certainly contributes nothing to render the Scripture doctrine less easy of belief_.

It is proper to notice here, that when conversions appear mysterious, or when sudden and in advanced life, they are almost miraculous. It is not the _ordinary_ method, in which the mind is prepared for the hearty reception of divine truth. The _new principle_ introduced into the mind is, as we before said, no new _faculty_. The expression is at best obscure, and calculated to produce erroneous impressions. In one of our beautiful hymns it is thus expressed—

But when the Holy Ghost imparts A knowledge of a Saviour’s love, Our wand’ring, weary, restless hearts Are then renewed no more to rove.

Now a _new principle_ takes place, Which guides and animates the will, This love,—another name for grace,— Constrains to good, and bars from ill.

Here the _new principle_, which is otherwise expressed as love to God, is no other than this. The higher sentiments are excited into predominating activity, and led to contemplate with love and gratitude the government of God and the wonderful love, revealed in the great work of redemption of fallen men, a work in which he now feels himself especially interested. It is a change of the _balance_ and _direction_ of the faculties. They have seized hold of new things, which are now regarded as all important; but before they were looked upon with indifference. In relation to the mental faculties, it is not a new principle, but a new _administration, produced by a change of majority_. Hence the mental decisions are different. The actions spring from different motives—from a prevailing love to God, and obedience to his will.

In thus far speaking of conversion, we have shown what the Holy Spirit does not do, rather than what He does. We have done this to narrow down the field of mystery to its due limits, and to impress our readers with the necessity and importance of understanding and applying the true principles of mind in relation to religious action, as well as to education and self-culture. Having done this, we believe we have gone the full extent to which reason can go. We must look to revelation, and that alone, for whatever further light is obtained on this subject. In doing so, we are confident the reader will find nothing inconsistent with our views. What is not explained in revelation is known only to the Almighty, and is therefore a mystery past finding out.

The great laws which regulate the growth, exercise, and rest of the organs, and the force of the principle of habit or repetition, all go to show the following propositions to be eminently true and of immense importance.

1. That it is unphrenological, as well as unsafe and presumptuous, to allow children to grow up without early, constant, and judicious religious instruction and example. Where these are neglected, a sudden change may come over the person late in life; but this is hardly to be expected. How much better to commence and continue in the right course, than to go on wrong for years, trusting to a miracle to set us right. When to do so, we must turn quite round, and, as it were, to go back and begin anew!

2. That religion does not consist in belief merely, and that the work of grace requires long training of the faculties to give them strength, stability, habit, and harmonious action, so that the person will be constantly in the easy, delightful exercise of the Christian graces. One of this cast and _training_, where organisation favours its strong and healthy development, will show by his life and conversation that his religion not only sets well upon him, but is a part of him and pervades him throughout. It will beam forth upon his countenance, his gestures, his gait, his subdued, simple, and kind manners. His habitual obedience as a dutiful child of his heavenly Father, will show itself in his appointments, promises, and engagements. “With the blessing of God,” “With divine permission,” &c. will habitually be his language. It will show itself in his crosses, his self-denials, his labours of love, and by the ejaculation, “Thy will be done,” &c.; his moderation in relation to the objects of this world; his longing after immortality; his devotional habits, &c.

When we commenced our article, we had intended to have cited Scripture to show the harmony of all the above views with it; but we feel confident that our views will so readily call to mind all those passages of Scripture which harmonise with them, that it would be in a measure unnecessary. Besides, we did not promise to attempt a full view of the subject, but rather to embolden others to do so. We should delight to see a small work, written on the subject. It would be the _vade mecum_ of all those who exert themselves in the cause of religious education, and the dissemination of Christian truth.

S. J.

ARTICLE III.

ON DUELLING.

_To the Editor of the American Phrenological Journal._

Having examined the heads of several gentlemen, since I have been in the southern states, who have fought DUELS, I have been struck with the fact, that most of them have _Combativeness moderately_ developed, _Cautiousness large_, and _Approbativeness very large_. This has led me to reflect upon the principles in our nature which instigate and keep up the practice of duelling.

Duelling is a pretended display of courage, personal prowess, or bravery, in defence of one’s character and honour. But it strikes me that, on phrenological principles, with such an organisation as I have alluded to, a man can be neither truly _brave_ nor _courageous_, natural _fear_ or actual _cowardice_ being the more legitimate result of such a conformation. Hence it would follow, if we are permitted to take the cases alluded to as proper data from which to reason, that the fighting of duels is _no test_ of courage at all; but rather the result of fear, or (as I shall hereafter show) they generally evince a want of _moral_ courage in those who engage in them; and this view, if I mistake not, exactly corresponds with the popular notion upon this subject. But suppose they _did_ display courage; what then? What is this boasted courage, of which we hear so much?

Courage may be divided into two kinds—_physical_ and _moral_. The former, when analysed, will be found to consist mainly in the exercise of Combativeness; and this is one of the lower propensities, common to man and brute. Of course, then, physical courage is a low passion; and one that is often displayed in the bull-dog or game-cock far more powerfully than in the most gallant knight that ever shivered a lance, or the most renowned hero that ever waded to the temple of fame through fields of carnage and blood. But moral courage, which is made up of _Combativeness_, _Firmness_, _Self-esteem_, and the _higher sentiments_, and which enables us to go boldly forward in our own integrity and strength, and on all occasions support the _right_, and do whatever Conscientiousness, Benevolence, affection, and the reasoning faculties dictate, is an exalted feeling—a noble sentiment—and none can show too much of it; for, since it cannot be exercised but in a worthy cause, it is incapable of being perverted or abused.

The manifestation of physical courage is proper when exerted in defence of our natural rights; but is very liable to be abused, and when misdirected, instead of its being a virtue, it becomes one of the worst of vices. Man is not the natural enemy of man; and we live in a community which professes to be regulated by wholesome laws. Therefore, when one man voluntarily turns this instrument of defence against his fellow-man, or exercises it improperly upon a brute, he tramples upon the laws, and is justly held amenable and punishable. Such a manifestation of Combativeness or courage is a plain _perversion_ of a naturally good faculty, and becomes odious and sinful; and such I cannot but conceive to be the _kind_ of manifestation of this feeling which generally takes place in duelling.

“But,” says the advocate of duelling, “must I submit, then, when I am insulted, to be disgraced?” Certainly not, sir; but, in order to preserve your character from infamy, you should be careful not to employ means which, instead of rescuing it, actually adds to its degradation; or, in other words, in order to preserve your _honour_, you should not resort to means really _dishonourable_.

But with the view to appreciate the weight of this subject, I have endeavoured to bring it home to myself, and consider what reply I would make in case I should be _challenged_. In our country, where we have no _Court of Honour_, (an institution, by the way, which I think ought to be set up,) I would say to the challenger, “Sir, if you think yourself injured or insulted beyond the redress of civil laws, I am willing to submit the case to gentlemen of honourable standing, and settle it according to their decision.” If he would not listen to this proposal, but still insisted on fighting, I would say to him, “Sir, neither my conscience nor my judgment will allow me to be so fool-hardy as to throw my life away by meeting a man who seeks my blood, nor will my humanity nor my moral feelings allow me to imbrue my hands in the blood of a fellow-being.”

Should he then call me a coward, I would reply, “Sir, you show _no proof_ of it. I hold that fighting duels is more frequently an evidence of a _want_ of _moral_ courage, than a proof of physical courage. If, by my course, I display no proof of the _latter_, I certainly do of the _former_, by thus braving public opinion on a point which I consider wrong. But suppose you _did_ thus prove my want of physical courage, you only show that my _intellectual_ and _moral faculties_ are stronger than my _brute propensities_; and is this a disgrace to a rational being?” Let the advocates of this practice say what they will in vindication of it, and attempt to justify it on the ground of its expediency, necessity, &c., the fact is, all their reasonings upon the subject are shallow, sophistical, and disgraceful in a civilised, or more especially Christian community.

The only proper grounds on which to meet the question, are its _reasonableness_ and its _justice_. Is it _rational_? is it right? In a barbarous community, where _might_ is held as the only grounds of _right_, the doctrine might meet with favour; but among us, who reject such a principle of action, and who profess to be governed by established laws, it is evidently _irrational_; nay, a gross neglect of duty in those who profess to administer our laws, to permit individuals thus to set them at defiance, and under the excitement of passion execute vengeance on each other. But, on the scope of right, the question does not admit of debate. Not only do the principles of our holy religion, in the broadest and most direct terms, condemn all such practices as sinful, but every moral principle of our nature revolts at them. True, were we to suppress the influence of our moral sentiments, and exercise our reasoning faculties in connection with our selfish propensities only, we might say, “injury for injury,” “blow for blow;” but even then we could not say, “death for insult,” for there is no comparison between the two. An insult is limited in its consequence to time; death reaches to eternity. But phrenology teaches us, that we have no right to settle a question of this nature, without exercising our reasoning faculties in connection with the moral sentiments; and I defy any one to prove that the _latter_ ever sanctioned duelling. Nothing can be clearer than that to _decline_ a challenge would be an act of _moral_ courage, and as much more _honourable_ than to accept, as the moral feelings are above the animal instincts. If, therefore, any one choose to differ with me in opinion upon this point, he is welcome to do so, and I envy him not his privilege, for I hold mine to be the legitimate conclusion of a rational and moral view of the subject; ergo, the opposite conclusion must spring from the predominance of the brute propensities acting in concert with the intellect.

Again; I am aware that it will be urged, as the most specious argument in favour of duelling, that, in this matter, we are bound to respect _public opinion_. But it has been clearly shown, that public opinion (or that part of it which still advocates this practice) is unquestionably _wrong_ on this subject; and in this enlightened age, every honest man, and every brave man, is bound to _resist_ public opinion in all matters that interfere with humanity, justice, and moral obligation, and thus set forth the noble example of _correcting_ public opinion. And more especially is it the prerogative of phrenology, above all other sciences, (inasmuch as it enables us clearly to analyse the passions and motives of men,) to wield its giant strength, against those vices which neither civilisation nor Christianity has yet been able to subdue.