the Christian traces the features of his God in every thing; indeed, he reads his Father's name written on all creation. His Benevolence becomes more active from an increased discovery of the love of Christ, and from the sacred influence of the love of the brotherhood; and the instructions and exhortations received in the church are such, that he is built up in his most holy faith, and grows in the knowledge and love of God. Daily he obtains fresh victories over his enemy, and finds, that the attempt "to keep under his whole body," and to bring it more and more into subjection to the law of Christ, becomes continually more easy. Fresh discoveries are made every day of need of divine assistance; of pardon for sins; and, in the contemplation of the fulness of Christ, the soul feels all its joy to exist, and its possessor rejoices evermore, on finding, that where sin hath abounded, grace doth much more abound. His Benevolence is necessarily excited more and more; an enlarged desire to live to the glory of God is produced in the mind, and the soul increases in the abhorrence of what is evil, and in the love of what is good.

And, in addition, let it be remarked, that the tie upon which the mutual love of Christians is founded, is one which depends on the MORAL

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SENTIMENTS: it is that of loving their Saviour. This one object is common to all, a possession peculiar to none; and hence, no one can disregard his fellow-Christian as inferior to him. Whereas, had the tie been founded upon riches, or any other extrinsic circumstance, then, it is evident, the rich or the noble, or the poor or the ignoble, could not have met; and thus the proud and vain distinctions of society would have been for ever kept up. But Christianity regards all men as equal; and hence, by its motives and cepts, cultivates the faculties constituting the human nature; faculties recognising mankind as brethren, and as objects worthy of love. Not only are the moral sentiments, but the intellectual faculties, of the Christian cultivated. Reason is his; and the Christian is exhorted to give to every one who asks, a reason of the hope that is in him; and Paul exhorts Titus to use sound speech (or, as the original means, sound reason), that he who is of the contrary part may be ashamed.

The Christian stores his mind well with the word of God, which he finds to be the sword of the Spirit, by the aid of which alone he is able to withstand his enemies. He grows daily in grace, and in the knowledge of his Lord and Saviour Jesus Christ; and the effect of such

knowledge is, that he lives not to himself, but to God's glory. And should he happen to fall into any open sin, his brethren are at hand to deliver him in the spirit of meekness. In this mutual support we see the principles of our nature acted upon; we behold that the effects intended to be produced by this communion of spirit are such as, according to this nature, must be. But this harmony between the preceptive part of Christianity and our mental constitution, as established by Phrenology, will be more fully seen upon a particular examination of the individual precepts of Christianity; inasmuch as it will be found, that the faculties, demonstrated by the above science to exist as primitive faculties, have precepts given for their proper direction, their existence being thus indirectly recognised by the Author of the Christian system. In this system we are taught, "not to look upon women to lust after them." This preceptive command teems with Benevolence; and, if attended to, the eye of modesty, and the heart of the feeling, would not be hurt by the sight of those poor creatures, lost to all sense of shame, who parade our principal streets at noon-day. But Christianity has a positive, as well as negative precept regarding the exercise of this faculty: "Love your wives," holds a place among its dicta; and

the apostle Paul commands, "Let the husband render to the wife due benevolence, and likewise

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also the wife to the husband." 1 Cor. vii. 3. The chastity of expression, or the natural justice of the command, it is difficult to say which to admire the more. And the same apostle gives another preceptive command, "But if they cannot contain, let them marry; for it is better to marry than to burn:" and this is given on the account, that "every man hath his proper gift of God, one after this manner, and another after that." 1 Cor. vii. 7, 9. The apostle thus recog nises the fact, demonstrated by Phrenology, that some men have the faculty of Amativeness more powerful than others, and gives advice to them thus endowed, so suited to their condition, and so minute as regarding their happiness, that that mind must be but very partially enlightened, who cannot see in all this the wisdom of a kind God, providing for the comfort of His

creatures.

The faculty of the Love of Children or Philoprogenitiveness is directed by Christianity into proper channels. "And ye fathers, provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord." Ephes. vi. 4. The discipline which parents are to use towards their children is