We have waited with some little impatience for some time past, to see an
article upon the philosophy of regeneration, based upon views in harmony
with Scripture and the phrenological philosophy of the human mind. The
third article in the first number of this Journal is very correct, as
far as it goes, but cannot be considered as taking up the subject at the
foundation. The truth is, the subject is one belonging to the clerical
profession, and to some able divine who is heartily convinced of the
truth of phrenology. To do justice to the subject, in all its length and
breadth, its height and its depth, will require the hand of a master:
and however well the work should be accomplished, it would be certain to
meet with opposition from the ignorance, prejudice, and bigotry of some.
This has doubtless been foreseen by those best qualified to enter upon
the task, and the public mind has been left in the dark; and those who
would seize a true mental philosophy as a pearl of great price, have been
frightened from going out after it, because there was a “lion in their
way.” But the subject cannot long remain in this state; things are coming
to a crisis; the public will embrace phrenology, and trust to their own
sagacity and comprehension to reconcile it with religious truth. If
phrenologists and divines neglect to settle where the boundary lines are
in the disputed territory, infidel trespassers will commit depredations.
It is with a view to call attention to the subject rather than with any
expectation of doing it justice, that we have resolved to prepare the
present article.
That our readers may be emboldened to approach the subject, we beg of
them to bear in mind that all truth, whether religious or scientific,
historical or prophetical—whether rational or miraculous—when fully and
rightly known and comprehended, must, from the nature of things, and the
character of the Great Author of all truth, be consistent with itself.
Whenever, therefore, we see apparent inconsistency, we may rest assured
we do not fully understand the whole truth; and that the reason is to
be found either in our own ignorance, prejudice, or incapacity. There
are indeed many truths wholly beyond human comprehension; and a miracle
is nothing but a manifestation of power by the Almighty upon principles
perfectly consistent with all his laws, but of which man, from his
limited capacity, is unable to see the consistency.
We would never stifle enquiry short of the utmost limit of human capacity
to pursue it; believing that when short and partial views of truth give
wrong impressions, it is better to enlarge and perfect the view, so
far as we are enabled to do, than to attempt to withdraw the mind, and
suppress enquiry. This we think is especially correct in relation to all
those truths which are so important to us, as are those which explain our
character, condition, and future destiny.
Man is the only being on the face of the earth capable of being
religious; or, in other words, he is the only being endowed with
faculties whose functions are in relation to religious truths and to
objects of religious worship. He is the only being whose faculties enable
him to conceive of and worship the Author of his own existence. What a
glorious distinction! and how little do most people seem to realise it!
And on this glorious truth what additional light has been thrown by the
discovery and analysis of the mental organs—by the demonstration that man
possesses organs more numerous and of more exalted functions than belong
to any other portion of his animal creation!
The faculties thus peculiar to man, and more especially connected with
the religious character of man, are not, however, exclusively so. _They
have another range of functional relation and action._ These two ranges
of functional relation we will denominate, for the sake of perspicuity,
the one _religious_ and the other _secular_. By way of indulging in
range of expression, and using language acceptable to several classes
of Christians, we may occasionally speak of the one as sanctified or
evangelical, and the other worldly or temporal. The faculties which
come under this class, are those termed by phrenologists the higher
sentiments. They are more particularly those denominated Reverence, Hope,
Marvellousness, Ideality, Benevolence, and Conscientiousness. Some of
these are more particularly connected with the religious character than
others. This is the case with the three first named. They seem to be the
earliest, deepest, and most abundant fountains of religious feeling.
The others fall into a course of religious manifestation, and give
consistency of life and practical goodness to what would otherwise end in
mere worship, faith, and expectation. When the character is thoroughly
and consistently religious—when religious principle has become, like a
piece of leaven, operative until it has leavened the whole—then, indeed,
all the faculties may be said in some sort to manifest a religious
function. It is then that the propensities act in subordination to,
and in harmony with, the higher sentiments while those sentiments take
a religious direction. The higher sentiments may predominate over the
propensities in the ordinary life and conversation of the merely moral
man. Such a man may be honest, benevolent, respectable, and upright,
and have his propensities in subjection. He may not only be punctual in
attendance on divine worship, and unite in the services with some degree
of attention and feeling, but he may even erect the domestic altar,
and worship morning and evening, (because all this may be true with an
individual without a just charge of hypocrisy,) and yet the individual
may have no prevailing, predominating, or _supreme_ love to God. This
is the case with many persons who have been blessed with favourable
organisations and education combined. _But this is not that kind of
control of the higher sentiments which characterises the converted and
thoroughly religious man._ A thoroughly religious man does all things
as in the presence of God, and in obedience to his will; his thoughts
are habitually upon divine things. _We do not say of such an individual,
that he has any more or other faculties than the irreligious and profane
individual._ Were it so, a religious man would be either something more
than a man, or the irreligious would be something less. No, blessed
be God, the vilest wretch that lives has all the primitive faculties
necessary to enable him to feel and appreciate religious truth. We shall
show by and by that what is called the new principle, which takes place,
and which guides and animates the will of the religious man, is not a new
faculty.
We have now, as we trust, explained satisfactorily, according to the
phrenological philosophy of the mind, what the state of the religious
and the moral or irreligious is. The difference between them is now very
apparent. It is easily seen that this difference is very great. It is not
a difference of being, or existence, or entity. It is not the difference
between one that is active and one that is inactive. They are both
progressive; they both use the same faculties. They are both travellers
to eternity; but they go different roads. They follow the direction of
different leaders; they think and talk of different subjects. They have
different anticipations: one looks to a guide, and moves forward in the
broad effulgent light of divine truth; the other endeavours to find his
own way in the dark, and relies upon his own unaided sagacity. One looks
forward to the end of the journey of life as the point whence open to his
boundless view the glories of another and brighter world; the other feels
himself at best but obliged to make a leap in the dark.
So recent is the science of phrenology, and so few are the religious
minds who have thoroughly examined it in all its bearings, and more
especially its religious bearings, that we feel constrained to detain
our readers to explain some few of the laws which govern the functional
activity of the faculties in general, and also to describe the functions
of several of the faculties of the religious sentiments.
1. It is a law of the manifestation of the faculties in general, that the
larger the organ the greater is its tendency to vigorous action under
excitement, and the greater its tendency to spontaneity.
2. When the organs of the so called religious sentiments are large, other
things being equal, they are most likely to manifest their peculiarly
religious function.
3. The objects of religion are so much more elevated and vast than any of
the objects of mere time and sense, that they give a much more intense
and powerful excitement and exercise to the faculties, especially of
persons of vigorous intellect and cultivated minds. The low, groveling,
sensual, and ignorant, do not so easily realise things of a spiritual
nature. Hence persons with large and active organs of the higher
sentiments, especially of Reverence, Marvellousness, Hope, and Ideality,
find no where but in religion full satisfaction to their aspirations.
They seem, as Dr. Spurzheim once remarked of such an individual, “not
made for this world.” The objects which engross the minds of the world
around them, appear “poor, stale, and unprofitable.” They literally go
through the world as pilgrims and strangers. In such, the Christian
character is incomplete; they especially need benevolence to interest
them in their fellow-mortals, and to exert their energies in the glorious
employment of doing good.
Our attentive readers will at once anticipate the remark, that those
persons who are not converted, in whom the organs of the higher
sentiments are large, other things being equal, are more susceptible of
religious impressions than those who have small organs of the higher
sentiments and large propensities. Does not observation of facts go to
prove its truth? and is it not at least tacitly admitted by many? Indeed,
this great truth has been too little known and appreciated by religious
teachers, and especially in the selection of mission stations. The
organisations of the inhabitants of the Sandwich Islands, and of some
parts of Asia, are far more favourable to the reception of Christianity
than are those of many other portions of the heathen world. But this is
a subject to which we can only allude now; at some future day we hope to
give it a full consideration.
We will add, for the benefit of those who have not made themselves
acquainted with the leading principles of our science, that it is by
means of intellectual organs that the affective faculties are all brought
into relation with their objects. Hence they may be said to be in a
measure the causes of excitement to such of the affective faculties, as
are interested by the objects contemplated. The intellectual organs may
be spontaneously active, and conjure up scenes which excite the feelings;
or they may be acted upon by external objects or by other minds. We may
therefore bring our feelings into a high state of excitement merely by
the recollection of an exciting scene.
_Reverence._—It is not easy to give a brief analysis of this sentiment.
We think, however, it is constituted to be excited to action by whatever
is perceived by intellect, or believed by Marvellousness to possess the
quality of greatness or superior power, whether physical, moral, or
intellectual. Many of the objects of respect in society are conventional.
The vast works of nature excite the feeling strongly; so also do the
majestic works of art, as shown in the temples erected to the Most High.
Who would not feel more reverence in going up to worship in a vast temple
than when seated in a hovel? None better understood how to excite the
feeling of reverence than the ancient Egyptians. In them, as also in the
ancient Jews, the organ must have been exceedingly developed.
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.