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taught so simply and beautifully in the parable of the good Samaritan, it is necessary that the human nature be supreme; whereas, in none but Christians it is. The necessity of this supremacy is evident, when we consider, that this love of country is the result of a mere animal propensity, common not only to man, but dogs, cats, and other species of animals.

Again: in Christianity it is a doctrine, that father and mother, brother and sister, are not to stand in comparison with Christ. And the evangelist informs us, that when the mother of Jesus wished to see him, he replied, that all who did the will of his Father, were his mother, his sisters, and his brethren. This doctrine has always sounded harsh to the ears of men; but when we remember, that the love of parents, children, relations, and friends, is merely in its origin the result of the animal nature, and is common to ourselves and beasts; whereas the love of God and obedience, its effect, are the consequences of the supremacy of the human nature-we see the justness of the command. In fine, the love of the one is to be put aside when that love interferes with the activity of the higher feelings. Why do men admire the conduct of Brutus in condemning his own sons? For this subjugation.

Another prominent feature in Christianity is, that he that is the humblest is the greatest. This is quite in conformity with the predominance of the human over the animal nature; for the love of superiority is dependent upon animal desires, namely, Love of Approbation and Self-Esteem; whereas, Humility originates in Benevolence and Veneration, guided by the intellect. Who can say, that the feature referred to is at all generally recognised by mankind as a practical truth?

Indeed, a volume could be filled with instances in which the precepts of the world and gospel are at variance. And so diametrical is the opposition, that the God of Christianity asserts, "If any man love the world, the love of the Father is not in him." 1 John ii. 15.

Not only is the world opposed, but the devil also. With respect to the opposition hence arising, this is known, that it is great. And however much the songs of poets, the scoffs of the vulgar, and the moderating and temporalizing doctrines and dignified sneers of philosophers, may have had the tendency to strip this enemy of man of his horrible character, and thereby to blind men to his nature, the Christian holds it as an undeniable truth, because the God whom he loves says so, that this being, as a roaring lion, goes about seeking whom he may devour. The

devil is continually on the watch-he knows every one's weak point-tries one scheme and then another to seduce the Christian. At one time, he uses poverty and its unpleasant attendants; at another, presumption; and when he finds them to fail, has recourse to prosperity and all its blandishments. This is the series of trials to which he had recourse in tempting Jesus Christ, the Christian's great Exemplar, in the wilderness. It would be inconsistent with the limits of this dissertation to be more minute; and we may close by remarking, that though an enemy to all mankind, he is peculiarly so to the Christian, often transforming himself into an angel of light, to lead the follower of the Lamb from the fold of God.

Such are the enemies with which the Christian has to cope. It now remains to be shown, that the MEANS, APPOINTED FOR DEFENCE, are such as will be sufficient to enable him to make a successful resistance.

It has already been hinted, that the Christian's life is a fight in conformity with this he is said. "to fight the good fight of faith." How, then, is he enabled to maintain this combat? It has been proved, that man is a creature of necessity, and that this necessity, naturally, is towards evil. It has also been proved, that when a believer of

the gospel, his faculties are directed into a different channel; but that he is

weak character as he was before.

still the same

He is unable of himself to do any thing good as formerly. For though he loves good and God, yet, without assistance from above, so strong is the tendency of the animal desires, that, though to will is present with him, to perform he finds is not. But, according to the principles of Phrenology, as regarding necessity, as long as the love of God is the predominating motive, so long must the Christian, as far as he knows it, walk in the path of duty; for "the love of God constraineth us to deny ungodliness and worldly lusts, and to walk soberly, righteously, and godly in this present evil world." Hence the necessity of being stedfast in faith, by which this love is continually kept before the mind; and hence the forcible beauty of the doctrine of the apostle Paul, "Thou standest by faith," (Rom. xi. 20), and of the duty of living "by faith."

The love of God is, therefore, the moving spring in the machinery of the movements of the Christian's life. From the influence, however, of dampening unbelief, and the enervating oppressiveness of the atmosphere of the world, in which the lover of God is, to a certain extent, obliged to move, this spring is liable to want of

force and due vigour. How, then, may its tone be preserved? It may rust: how is its polish to be kept untarnished? Or if tarnished, to be restored? These questions are now to be answered; and in answering them, an opportunity will be afforded of showing some striking accordances between Phrenology and Christianity, since, in the means employed, we shall find the faculties demonstrated by the former science, continually appealed to.

These means may be reduced under four heads: precepts, example, rewards, and punishments; the first, deriving their authority in guiding the Christian from Benevolence, and approved of by the intellectual faculties; the second appealing to Imitation; and the third to Hope, Cautiousness, and Love of Approbation. With respect to the precepts; "All Scripture," the Christian is taught, is profitable for doctrine, for correction, for instruction in righteousness." It is thence that he draws his rules of conduct. One prominent precept is, the loving of those who show their love to God by obeying his commands: "By this shall all men know that ye are my disciples, if ye have love one to another." This leads the Christian to seek out those, who evidence by their obedience to the ordinances that Christ has appointed, and by a