for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh." 2 Cor. iv. 10, 11. Respecting himself individually Paul could say, "I am ready not to be bound only, but to die at Jerusalem, for the name of the Lord Jesus." Acts xxi. 13. "For I am ready to be offered, and the time of my departure is at hand." 2 Tim. iv. 6. And what consolation must it have been to the Apostles while they could believe and say, that they were "heirs of God, and joint-heirs with Jesus Christ;" and, "if so be that we suffer with him, that we may be glorified together;" and that, "if we suffer, we shall also reign with him." Rom. viii. 17; 2 Tim. ii. 12.

When we consider the powerful prejudices which the Apostles had to encounter, we can hardly doubt that much of their success is to be ascribed to their possessing the selfdenying spirit of their Lord, and a readiness, like him, to do and to suffer any thing which was necessary for the advancement of the cause in which he laid down his life. The benevolent and self-denying spirit of the Messiah is the true evangelical spirit. To possess this is infinitely more important to men than a belief that he suffered the punishment due to their offences. For this spirit is counted to them for righteousness; it disposes them to serve God in this world, and it prepares them to dwell with God in the world to come. Hence we may see the force of our Saviour's precepts,-"Learn of me; for I am meek and lowly of heart." "Whosoever will come after me, let him deny himself, and take up his cross and follow me." We may also see why Paul so frequently had much to say about the cross, and why he determined not to know any thing among his hearers save Christ and him crucified. By his "obedience unto death, even the death of the cross," Christ had borne witness unto the truth, relating to the love of God in sending his Son to be the Saviour of the world, his disposition to save sinners, the righteousness required as a condition of salvation and eternal life, and the various truths adapted to make men wise unto salvation. All these Christ had sealed on the cross with his blood. The object of Paul's ministry was to inculcate the same truths which Christ had taught, and to persuade men to become of the same disposition which Christ had exemplified even unto death.

We may now appeal to the consciences of all intelligent Christians, and ask, Would not the views of the sufferings of Christ which we have endeavoured to illustrate, if duly understood and impressed on the minds of Christians, have a far more humbling and salutary influence, than a belief that his sufferings were the punishment due for the sins of the world? Would they not occasion a most favorable change in the character of Christians? Would they not eradicate the spirit of hostility from among the disciples of Christ, unite them in love, and make them ONE, according to his valedictory prayer in the presence of his Apostles? Would they not greatly subserve the purpose of him "who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works"? It is very obvious that men may believe that their sins were punished in the sufferings of Christ, and still remain very wicked; but no man can let the "same mind" be in him which was in Jesus Christ, and still remain in the gall of bitterness and bond of iniquity. He must be a true Christian.

ART. V. A System of Phrenology. By GEORGE COMBE, late President of the Phrenological Society. Second American from the Third Edinburgh Edition, revised and enlarged by the Author. Boston. Marsh, Capen, and Marsh, Capen, ande Lyon. 1834. 8vo. pp. 664.* --f

It is hardly thirty years since a solitary individual, unaided by any of the friendly accidents of condition, but

To prevent misunderstandings, we take this occasion to observe, once for all, that we must not be held responsible for the views and reasonings advanced in every article of this work. On many subjects, and Phrenology is one of them, we shall sometimes insert, as heretofore, well written papers on either side, that our readers may have a fair opportunity of making up an opinion on the merits of the question. It is not our intention, however, to encourage such controversies by the frequent admission of them; and we shall always exercise our right of declining articles, even without giving a reason to their authors, or any other reason than the general one of their unsuitableness to our purposes. THE EDITORS.

relying solely on his own bold spirit and a deep sense of the magnitude of his cause, travelled over Europe, proclaiming the doctrines of a new and strange philosophy. A more general, fierce, and uncompromising opposition, than Phrenology met with in its infancy, no science ever yet encountered and overcame. Wit, argument, ridicule, calumny, and the civil power, each furnished its weapons for the contest; the attack was incessant and from every quarter, and no stone was left unturned that seemed likely to contribute in the least to the work of destruction. The anatomical discoveries of its founders were pronounced to be a mere sleight of hand, and their observations to have been invented or chosen for the purpose; their private characters were traduced, and the men and their works charged with ignorance, hypocrisy, and empiricism. The science, however, had within it the seeds of a strong and rapid growth, and its progress was viewed with the same bitter feelings that the announcement of great and startling truths has always been apt to excite in the human breast. The arm of power was stretched out by the decaying dynasties of the old world to crush it by shutting the mouths of its friends; the Vatican fulminated its edicts to awe it into silence; learned bodies registered their decisions against it; the great ones in literature and science turned away from it with a sneer of derision; the hacks of literature spattered it with their venomous effusions, till its fate seemed, more than once, to be irrevocably sealed. Yet in spite of this formidable opposition, which nothing but truth could have successfully withstood, Phrenology has spread to an extent unexampled in the history of science. Societies for its promotion have been formed in every quarter of the globe, the principal anatomical discoveries are established beyond question, its doctrines are espoused, wholly or in part, by many an eminent name, and edition after edition of the writings of Spurzheim and Combe have been published, in rapid succession, to gratify the increasing desire of the community to examine the subject for themselves.

The present work of Mr. Combe is the production of a vigorous and discriminative mind, that has studied the subject well, considered it in every point of view, and is impressed with a deep conviction of the strength and importance of its cause. It is a clear and able exposition of the

science, written in a calm and dispassionate tone, and in a. style that is enriched by a felicity of illustration and warmth of coloring that never suffer the interest to flag. We find in it the same plain and logical reasoning, and the same purity and elevation of sentiment that characterize his other writings; and it is withal so strictly inductive in its spirit, that we readily believe the author's declaration in the Preface, that "what he asserts in point of fact, he has seen; and what he maintains in argument, he has found confirmed by experience." Besides the topics usually treated, he has chapters on the modes of activity of the faculties, effects of size on the manifestations, national character and developement of brain, &c., which abound in novel and judicious views. That in which conception, imagination, memory, judgment, attention, association, &c., are treated of, and shown to be merely states, or degrees of activity of the proper faculties of the mind, we earnestly recommend to those who persist in mistaking the condition of a faculty for the faculty itself, and on that mistake found their objection to Phrenology. His distinction between power and activity is founded in nature, and should never be forgotten in judging of character. As our author's remarks on this subject, besides their intrinsic merit, present a favorable specimen of his manner, we will quote a paragraph for the edification of our readers.

"The doctrine, that power is a characteristic of mind, distinguished at once from mere intellectual acumen, and also from activity, is one of great practical importance; and it explains a variety of phenomena of which we previously possessed no theory. In society we meet with persons whose whole manner is little, whom we instinctively feel to be unfit for any great enterprise or arduous duty, and who are, nevertheless, distinguished for amiable feeling and good sense. This springs from a small brain, favorably proportioned in its parts. Other individuals, again, with far less polish, inferior information, and fewer amiable qualities, impress us with a sentiment of their power, force, energy, or greatness; we instinctively feel that they have weight, and that, if acting against us, they would prove formidable opponents. arises from great size. Bonaparte, who had an admirable tact in judging of human nature, distinguishes between mere cleverness and force of character, and almost always prefers the latter. In his Memoirs, he speaks of some of his generals

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as possessing talents, intellect, book-learning, but as still being nobody, as wanting that weight and comprehensiveness which fit a man for great enterprises; while he adverts to others, as possessing limited intellect and little judgment, but prodigious force of character; and considers them as admirably adapted by this qualification to lead soldiers through peril and difficulty, provided they be directed by minds superior to their own. Murat was such a man; and Bonaparte appears on the whole to have liked such officers, for they did not trouble him with thinking for themselves, while they possessed energy adequate to the execution of his most gigantic designs. The leader of a popular party, who has risen to that rank by election, or assumed it with acquiescence, will be found to have a large brain. The leaders of an army or a fleet also require a similar endowment, for otherwise they would have authority without natural weight, and would never inspire confidence in their followers. Bonaparte had a large head; and officers and soldiers, citizens and statesmen, bowed before his mental greatness, however much they might detest the use he made of his power. In him, all the organs, animal, moral, and intellectual, (Conscientiousness and, perhaps, Firmness excepted) seem to have been large; great activity was added; and hence arose commanding energy, combined with profound and comprehensive intellectual capacity."

Leaving now all discussion of skulls and organs, and every other anatomical consideration, we shall take the opportunity here offered, to examine the relation that Phrenology holds to morality and religion. When a new science or doctrine is presented to the world, the first point that engages the attention of the philanthropist is that of its bearing on the highest interests of humanity. If it profess to develope but a single principle capable of beneficial application in the duties of life, or point even a finger to a nobler and wider sphere of action; if it open to the bold spirit of man one new and encouraging view of the future, or make him master of a new truth to aid in accomplishing the purposes of his being, then, certainly, whatever other claims it may possess, this entitles it to the respect of those who have the good of the race at heart, sufficient to obtain for it, at least, a fair and careful examination. That Phrenology advances pretensions of this kind, one needs but the slightest acquaintance with its doctrines to know; it is our business at present to show that these pretensions are well