Religion, natural and revealed : or, the natural theology and moral bearings of phrenology and physiology : including the doctrines taught and duties inculcated thereby, compared with those enjoined oin the Scriptures ; together with the phrenlogical exposition of the doctrines of a future state ...

Front matter

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I UNITED STATES OF AMERICA. J

Chapter I. The Fundamental Principles Of Man's Moral And Religious Nature

Sect. I. — Man constitutionally moral and religious, . . 15

II. — The foundation of man's moral and religious nature, 29

III. — The location of the moral organs, and general re-

flections on their faculties, . . .33

Chapter II

THE ANALYSIS OF THE MORAL FACULTIES, AND THE INFERENCES CONSEQUENT THEREON.

Sect. I. — Veneration. — Its analysis, and the existence of a God. 46

II. — The true religion and the false. . . 61

III.— The Sabbath, ..... 77

IV. — Revivals of religion, .... 79

V. — Religious teachers, or preachers, . . .83

VI. — Religious societies or associations, . 86

VII. — Prayer. — Its duty. — Its efficacy. . - .89

VIII. — Religious creeds, ceremonies, observances, &c. 92

Chapter III. The Spiritual

Sect. I. — Spirituality, or marvellousness. — Its analysis and

bearings. . . . . .94

Sect. II. — Spirituality continued. — Inferences, . . .102

IV CONTENTS.

Sect. III. — Special providences. 106

Sect. IV. — Conversion ; the operations of the Holy Ghost ;

Divine grace ; faith, &c 109

Sect. V. — A change of heart continued — objections answered. Ill Sect. VI. — Materialism. — Objection answered. . . .114

Chapter IV

HOPE, AND ITS BEARINGS. A FUTURE STATE.

Sect. I. — Analysis, location, and bearings of Hope. - . 117 Sect. II. — Hope continued. — Miscellaneous inferences. . .126

Chapter V

BENEVOLENCE. ITS ANALYSIS, AND THE TRUTHS TAUGHT THEREBY.

Sect. I. — The function of benevolence, and the duty and pleasure of doing good 128

Chapter VI

CONSCIENTIOUSNESS. ITS ANALYSIS AND BEARINGS.

SecT. I. — Conscience innate 140

Sect. II. — -The nature and rationale of right and wrong ; or,

the foundation of moral obligation. . . . 144

Sect. III. — What is right, and what wrong ? . . . .154 Sect. IV. — Depravity. — Its origin — its extent — its conditions —

its causes — its remedy 161

Sect. V. — Punishment, here and hereafter, . . . 166

Sect. VI. — Penitence and pardon. 1 69

Conclusion 174

Preface To The First Edition

Probably no subject whatever, is fraught with interest more intense, or attended with consequences more momentous, than a comparison of the doctrines inculcated, and the duties required, by Phrenology, with those enjoined by the Bible.

For about 1800 years, has the religion of Jesus Christ, and for several thousand years, have the Scriptures exerted an all-controlling influence over the intellects, the emotions, and the conduct of mankind — engrossing the feelings, shaping the lives, occupying the minds, and filling the souls, of untold millions of the human family. Nor does, or should this interest diminish.

Phrenology is also now every where becoming a subject of all-absorbing interest ; and well it may, for it is founded in Truth. It must, it will prevail. It is a demonstrative science. It is built upon facts, infinite in both variety and number. It developes and evolves those laws in harmony with which God created both man and the whole range of animated nature. Every living creature that now inhabits earth, air, or water, is a living, incontestible evidence of its truth, as are also all that ever have lived, or that will ever inhabit our globe. And men have eyes to see these facts, as well as intellect enough to perceive that they establish the truth of Phrenology beyond all cavil or controversy. And they are fast opening their eyes to these facts, and yielding to the irresistible evidence that Phrenology is true. Nor is it possible for any intelligent mind candidly to examine either the facts or the principles of this science, without becoming convinced of its truth, and enamored with its doctrines. Men cannot help believing it, any more than they can help seeing what they look at, or feeling fire when they touch it. All must and will admit its

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truth. Many already believe it. Indeed, it is now acquiring and exerting a moral power which nothing — absolutely nothing-— can gainsay or resist. It is crushing beneath the car of its triumphal progress whatever and whoever resist or oppose its advancement. In connexion with a sister science, it is sweeping into oblivion those old theories, unnatural customs, and erroneous institutions, by which past ages have been enthralled, and even the present is yet spell-bound. So great is its moral power, that it will prostrate and ride over whatever religious doctrines, forms, or practices conflict with it. If even the Bible could be found to clash therewith, then would the Bible go by the board. Nothing could save it ; for it would war with Truth, and must suffer defeat. But, if it be found to harmonize with Phrenology, then is it based upon the rock of Truth, and defended and supported by those immutable laws of Nature which the all-wise Creator has instituted for its government ; so that neither can infidelity scathe its walls, nor atheism find the least support for its monstrocities ; both being overthrown by this science.

In this view of the subject, how all-absorbing the interest, how overwhelming the importance, how momentous the results, of a comparison of the religion of Phrenology with the religion of the Bible ! My pen falters ! Must I proceed ? I feel utterly inadequate to the task, and yet I feel that this neglected task should be and must be undertaken. Though the objections that Phrenology favors infidelity and fatalism, have been often and ably refuted, yet the real principles developed, doctrines taught, and life required by Phrenology, have never yet been fully and fairly compared or contrasted with the theology and code of morals of the Bible. That is, the natural theology and moral bearings of Phrenology, and the theology and requirements of the Scriptures, have never yet been placed side by side, to see wherein they harmonize, or wherein they differ. This ought certainly to be done. It has been studiously, if not improperly, avoided. No one has stood in the breach, while erring humanity demands the TRUTH on this all-important subject. No leaning to infidelity on the one hand — no truckling to sectarianisms on the other. Let us

PREFACE. IX

appeal to philosophy. The truth is required, without fear, without favor, without stint.

I know full well that no other task requires more moral courage than this. I know that men cling with more tenacity to their religion than to all else besides. What enmity is as strong, what prejudices are as inveterate, as those awakened by tearing one's religion from him ? Like Micah, he exclaims, " Ye have taken away my GODS, what have I more?"

Still, I despair not. My hope of success in this arduous and hazardous undertaking, rests in the power of truth. This power will ultimately bear down all prejudice, and break through all opposition. It will force men to abandon their religious errors, and to plant themselves upon the broad platform of the nature of man. That nature, Phrenology unfolds. Sooner or later, must the religion of Phrenology become the religion of man. The outlines of that religion, will be pointed out in this work. The present generation may slumber over these truths — may even scout and reject them. Even future generations may live uncheered by the sun of moral science, and die unenlightened by its rays. But the time will come when its general principles will govern the religious creed and the practices of mankind. Then will the fiery star of sectarianism set in eternal night, never more to torment mankind with its malignant rays. Then will religious bigotry and intolerance cease for ever. Then will unrestrained religious liberty pervade our happy earth. Then will all men see eye to eye and face to face. Then will a holy life and a spotless soul in this world, be but the enterance of man into the enjoyment of the immortal and boundless bliss which his moral faculties are calculated to pour into the human soul, both here and hereafter. Come, glorious day ! come quickly.

And I derive no little encouragement, J;hat it is " nigh, even at the door," from the fact that the religious belief of very many good people, is extremely unsettled. Now, mankind hardly know what to believe. Too long already have they been getting their thinking done out ; and they begin to see it. They are no longer willing to have it done by proxy. They are unwilling, as formerly, to pin their

Preface

faith on the sleeve even of the parson. They desire to think for themselves. They are even determined to think for themselves. But they have no data — no starting points, no base line, no fixed and settled first principles — at which to commence, and with which to compare. These first principles are to be found in the natural theology, and the natural religion, of Phrenology. This science dissects and unfolds man's moral nature — its primary faculties, its original elements. It does this so clearly that man cannot fail to perceive and adopt the religious doctrines it teaches, and to practice the duties it requires. Rid any mind of preconceived prejudices, and in one year will the truth of Phrenology thoroughly renovate that mind, and purify the life. These prejudices are giving way. The last ten years have liberalized mankind more than ages have ever done before. The next ten years, will witness a moral and a religious revolution greater than all past ages put together have yet witnessed. Antiquated errors are tottering at their base. The darkness of the past is fleeing before the dawn of Millennial truth. That truth is now being developed by the daily and astonishingly rapid spread of that knowledge of the moral nature and constitution of man imparted by Phrenology. To expound this moral nature, and to show what religious fruit grows thereon, is the end and aim of this little volume. Imperfect in authorship, but rich in subject matter. Defective in style, but deep in fundamental truth. Requiring some minor qualifications, but tenable in every material position, as well as unanswerable in every leading argument. It asks no favor, but investigation — it yields nothing to the religions that be. Its pathway is philosophy. Its goal is eternal right. Strewed behind it in all its course, are the nauseating carcasses of hydraheaded error in all its forms. It stands high on the hill of Science. Its roots run deep into the nature of man. Its branches yield all manner of delicious fruits, for the healing of the nations, and the renovation of mankind. Its moral truths are food to the hungry, a cooling beverage to the thirsty soul, a foundation to those whom the tides of error are sweeping onward to destruction, and a feast of reason, with a flow of soul, to all — sight to the blind, feet to the lame, health to the invalid, vitality to the dying, and life to the dead.

PREFACE.

A word in reference to the qualification ot its Editor for properly presenting this subject. That he is thoroughly versed in Phrenology, and especially in that practical department of it which gives him just that very knowledge of the workings or manifestations of the moral faculties, in all their phases and combinations, that is required, almost every American reader will rest assured from what he already knows of his works and standing. That no other man, his brother excepted, is equally well qualified in this respect, is a matter of fact, and not of egotism.

Nor is he ignorant, either theoretically or experimentally, of what is considered genuine religion. Brought up by a mother eminently godly and devout, and by a father long a deacon and a staunch pillar in the Congregational Churches, religiously from childhood, and familiar with both the Bible and the peculiar doctrines of most of the sects ; he brings to the discussion of this subject not only an intimate knowledge of that science in which his deductions are based, but also a minute acquaintance with the commonly received religious notions and practices of the age.

Nor will these deductions be materially affected by their authorship. That affects only the manner in which they are presented. Still, the only drawback experienced by the work consists in the haste with which it has been sent to press — a haste induced by a literal pressure of professional engagements, lecturing, business, &c, which must otherwise have postponed it indefinitely. To this, the public would not consent. The public have said with emphasis, " Let us have the work. Be it imperfect as to style — be its authorship defectivestill, at some rate — at all events, give us the work." And the Author feels that it will, that it must, do good — the sole object for which it was written. He feels that no one can rise from a careful perusal of its contents, without being benefitted thereby.

It remains only to add, that the Author takes it for granted, that the reader admits and understands the fundamental doctrines of Phrenology. Taking for granted that the truths established by this science are admitted, he proceeds to investigate the moral and religious

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principles laid down, and the duties pointed out, thereby, and to compare them with the fundamental doctrines taught, and duties enjoined, by the Bible. Nor will there be any evasion of knotty points ; any temporizing with popular prejudices. But it will contain a full, fearless, manly, expounding of truth, and exposition of error. Dismiss prejudice. Read ; ponder ; investigate. Decide. Receive the good. Reject the bad.

Preface To The Second Edition

In less than nine months after the publication of this work, an edition of over two thousand copies has been exhausted. This unexpected sale makes it necessary to put a second edition to press too soon to allow the Author the requisite time to revise it for that purpose and make as extensive improvements as he has hitherto contemplated. Still, he has taken scraps of time from other labors to rewrite some portions of it, transpose others, make copious additions, and, as a whole, greatly to improve it.

The chapter on the nature of right and wrong, and the origin or foundation of moral obligation, (or on the constitutional elements of the sinfulness of sin and the virtue of holiness,) as well as on the causes and cure of human depravity, will be not only new, but also directly in the teeth of all prevailing notions on this subject. Of course, therefore, it will be unpopular. Be it so. Be it as it may. With that matter, the Author does not concern himself. It concerns the reader — it affects his happiness, not mine — whether it be accepted or rejected. That this analysis of virtue and sin cannot be controverted, is certain. That it will plough a deep and wide furrow through the field of truth, now overgrown with the thorns and the brambles of popular error, is also certain. But it will prepare that field for a rich harvest of human happiness and virtue. In short, let not the reader be startled with any thing contained in these pages ; but let him come up with bold, manly thought to an unbiased examination of their entire contents.

The first edition was received with a much better spirit than the Author anticipated. He expected that its fearless exposition of sectarianism, its reproving the churches for admitting the fashions into

XIV PREFACE.

them on the Sabbath, &c.j as well as its bold advancement of some unpalatable truths, and fearless exposition of some glaring but generally received errors ; would have subjected it and him to odium. But he finds that men can bear the truth much better than he supposed they could. He finds that they even love it. He expected infidelity would come down upon him on the one hand, for exposing some of its errors ; and religionists upon the other, for tearing from them some of their darling dogmas. But he finds that nearly all like it. He finds, that in matters of religion, men differ much less than they suppose they do. They divide on names more than on things. And what is more, there are some fundamental religious truths which all see and admit — a broad platform of common ground, which all recognize as such. And Phrenology will bring all on to this platform. And may this little volume go forth upon the angry sea of sectarian contention, to calm its troubled waters ; to harmonize conflicting elements, and to disseminate truth, and love, and moral purity among mankind.

RELIGION, NATURAL AND REVEALED, ETC.

Section I. Man Constitutionally Moral And Religious

Man is constitutionally a moral being. He is also naturally religious. Indeed, piety of some kind, and religion in some form, have ever constituted, and still constitute, one of the leading motives, one of the all-engrossing pursuits, of mankind. Strike from the page of history, and from the mind and conduct of mankind, every thing appertaining to morals and religion, and the identity of both will be destroyed. Take his religion from the conceited Chinese, or from the benighted Hindoo, or from the degraded Ethiopean, or from the noble son of the forest, and each in his turn, with Micah, would exclaim, " Ye have taken away my GODS! what have I more ?" In fact, where is the nation or tribe — when and where have any existed — whose religion did not enter into the very texture of their minds, form their habits, mould their characters, shape and perpetuate their government and institutions, and even guide their intellect, as well as govern their whole conduct ? Without these moral elements, how ignoble, how depraved, would man have been ! But, with them, how exalted, how angelic, how godlike, is he capable of being and of becoming !

Nor is there any danger, or even possibility, that man will ever become less religious than he now is and always has been, any more than there is danger of his ceasing to become hungry or to breathe ;

for religion is engrafted upon his very nature, or, rather, forms no inconsiderable portion thereof. This fact, established by the whole history of man, is demonstrated by Phrenology, in its showing that a large portion of the brain is appropriate to the development of the moral and religious organs. Till, therefore, the nature of man is essentially remodelled, that nature will compel him to have a religion of some kind. The great danger is, not that mankind can ever become irreligious, for that is impossible, but that his religious faculties will still continue to combine, as they always have combined, with his predominant propensities, instead of with his feebler intellect. For it is a fully established law of Phrenology, that large organs combine in action more readily and powerfully with the other organs that are large, than with those that are smaller. Man's intellectual lobe being usually much inferior in size to his animal, the great danger is that his moral faculties will still continue to unite with his propensities ; and hence, that he will still make his religion the scape-goat of his sins. Always has his religion been the servant of his pride, of his unbridled lusts, of his sinful passions. It continues to do this. So that his religion, designed and calculated to make him better, actually makes him the worse, and the more miserable. But, let the moral sentiments combine with a vigorous and an unperverted intellect, in conjunction with a healthy organization, and incalculably will they ennoble, adorn, and happify mankind. That their power, both for good and for evil, exceeds all computation, is evident from the whole history of man, as well as from the nature of the faculties themselves.

How important, then, that man should understand his moral nature, and obey its laws ! In common with every other department of his nature, it has its laws. To suppose otherwise, is to charge God foolishly, by supposing that he has neglected to establish the dominion of laws, and to arrange first principles in one of the most important departments of the nature of man. With this neglect, the Almighty is not chargeable. Of the benefits resulting from the establishment of these laws, man is not deprived. So far therefrom, fixed laws, immutable first principles, reign supreme in this, as they do in every other, department of nature.

Nor are these laws a sealed book to man. They are not locked up from his moral vision. Like the glorious sun of the natural day, they were made to rise upon every son and daughter of creation, and to throw a clear beam of light and truth throughout every human soul. Not a single dark corner exists but is capable of being illumined by the sun of moral truth. All have moral eyes. All can perceive

171 MAN A MORAL AND RELIGIOUS BEING. 17

moral truth. All can follow in the paths of morality and virtue. None need ever stumble upon the dark mountains of error, or be lost in the mist of superstition, or make shipwreck upon the rock of bigotry y or be swallowed up in the vortex of infidelity. Moral science exists as much as physical. Moral science is even as demonstrable as mathematical or anatomical, or any other science. The very fact that man has a moral nature, is prima facie evidence that nature has its laws, and that those laws can be known and read of all mankind. To suppose that man cannot arrive at a certain knowledge of moral and religious truth, is to suppose that the Deity has sealed or blinded the eyes of man touching this important matter. Who believes this? No one, surely. All men can come to the moral light of our nature. Sectarianism need not exist. It should not exist. Truth is the sure light. Truth is come-at-able^ to use a common, but appropriate, word. Error in this matter is a most grievous evil. Moral and religious truth is most desirable. If moral laws exist. They must not be violated. They must be obeyed. They may be known. They are not a candle hid under a bushel. They are a light set upon an hill. All can come, should come, to this light, and be saved from religious error and sin. This light can be seen afar off, even unto the ends ot the earth, and by all flesh. Diversity of religious belief or practice, need not and should not exist. Diversity pre-supposes error, and the greater this diversity, the greater the consequent error. And the greater this error, the more sinful, the more unhappy, the subject of that error. Sectarianism has no excuse. It is most pernicious ; for errors of practice grow out of errors in belief. And the greater either, the greater the other, and the more ruinous. If all would use unbiased leason along with their moral sentiments, all would come to the same results ; for, truth is one, and always consistent with itself. If men would only employ intellect in connexion with their moral nature, they would always believe right, and do right, and be perfect. Oh ! if man would but live in accordance with his moral constitution, how holy, how happy, would he be ! Religious errors, and dogmas would disappear like the morning fog before the rising sun, to be followed by a devotional spirit, and a virtuous life. But now, alas ! we grope our way in the midnight of superstition. We stumble upon the dark mountains of error on the one hand, while on the other, we plunge headlong into the miry slough of superstition, bigotry, and zeal without knowledge. And most sinful, most miserable, does this our religious nature, render us.

But, light is breaking in upon the dark mists of all past ages. Ho, ye who would return from your wanderings and be delivered from your thraldroms and your errors, follow the beacon light of truth hoisted by Phrenology. It will clear up all difficulties. It will soke all moral problems. It will point out that religion which harmonizes with the nature of man, and is most conducive to personal happiness and general moral purity. For it is self-evident — is a philosophical axiom — that the moral nature of man must necessarily be in perfect harmony with the moral government of God, as well as with the moral constitution of the universe. If, therefore, Phrenology be true, it of course unfolds the moral nature of man, and, consequently, must be in perfect harmony therewith. So that, on the principle that any two things, each exactly like a third, are therefore like each other, it folio ws that the moral doctrines taught, and the duties inculcated, by Phrenology, must harmonize perfectly with the moral constitution of the universe ; because each, by supposition, accords with the nature of man. If Phrenology develope and harmonize with the nature of man, (which it must do if true,) and if this moral nature of man accord with the moral constitution of things, (which it must do, or nature will be found at war with herself,) then Phrenology, if true, must necessarily harmonize perfectly with the moral constitution of things. And vice versa. So that the moral constitution of things, the moral and religious nature of man, and the natural theology, the moral precepts, and the religious teachings, of Phrenology, must each harmonize perfectly with all the others.

And what is more, the moral constitution of the universe, and the government of God, must of course each harmonize with the moral character and attributes of the Deity, as well as with his natural kingdom. Hence, Phrenology, if true, must of necessity be found to harmonize perfectly with the moral character, attributes, and government of the great Creator and Governor of the universe. And if the Bible be also true, its doctrines, too, must tally exactly with those taught by Phrenology. But, if it be untrue, or, as far as it is erroneous, will this science expose its errors, and point out " a more excellent way." If the original, constitutional, moral nature of man, as pointed out by Phrenology, be found to harmonize with the Scriptures, they are confirmed by Phrenology, and derive an accession of evidence therefrom which no sophist can evade, or skeptic gainsay. But if they clash, then are they building their hopes of immortality upon a rotten foundation, which this science can and will sweep away. In other words ; if the Bible and Phrenology both be true, the moral precepts

173 EACH REQUIRES THE AID OF THE OTHER. 19

and duties inculcated in either, will harmonize perfectly with those taught in the other, and with the fundamental principles by which the universe itself, as well as the great Creator of all things, are governed ; hut if either be erroneous, it will conflict with the other. Hence, Christianity has nothing to fear, but every thing to hope. If it be built upon the rock of truth, it will be confirmed and demonstrated. If it stand on a sandy foundation, the sooner it is swept from under it, the better. And if its foundation, like the feet and toes of Nebuchadnezzar's image, be partly iron and partly miry clay — partly strong and partly weak, partly true and partly erroneous — we here have a moral touch-stone by which to try and test every moral creed and practice. Let us embrace it. Let all study its principles and follow its precepts, and they will be the better, and the more happy and useful.

If it be objected, that the Bible is already an unerring moral guide, and a perfect standard of religious faith and practice, I answer. Then, why does every religious denomination in Christendom, and every member of every religious sect, besides multitudes of private individuals, all claim to draw their peculiar doctrines and practices from the Eible, and even quote Scripture therefor, and that though their difference be heaven wide. Do not Universalists quote chapter and verse as plausibly and as sincerely to prove the final salvation of all men, as do the orthodox in proof of the opposite doctrine that some will be assigned to eternal condemnation ? The Unitarian and the Trinitarian both claim to prove their respective but conflicting doctrines each to the perfect satisfaction of himself and to the overthrow of the other, from the same Bible, and from not a few of the very same texts. The Baptist draws his doctrine of immersion from the same Bible from which sprinklers draw their opposite doctrine. Controversies without end have been held, and volumes without number written, to prove and to disprove, from the same Bible, doctrines as opposite to each other as light and darkness, or heat and cold. Nor do the schisms of the Christian churches diminish. Indeed, they are increasing in number, and widening in extent continually. Every revolving year gives birth to some new sect, and each of these opposing sects alone claim to have the Bible on their side, and give it as authority against all who differ from them ; and from the same pages of the same Bible, each is reading himself into heaven, and all who differ from him, into perdition.

Now, if the Bible, " without note or comment," be an all-sufficient guide in matters of religious faith and practice, why this religious diversity and contention % Why does it not corned all to adopt the same, doctrines and practices, and these the only correct ones ? If experiment, continued for four thousand years, and tried in all ages and by a vast majority of Christendom, can prove any thing, that experiment, or, rather, its total failure, and that too, under all circumstances, has proved incontestibly, that, taking man as he is, and the Bible as it is, the latter is not, and can never be, the all-sufficient religious guide and standard of the former. Nor is it possible for it ever to be so. Not that the fault is in the Bible. It is in man. But the Bible requires a help-meet — something to accompany, explain, and interpret it, as well as to enforce its doctrines and precepts. That help-meet is to be found in Phrenology. This science gives the natural constitution of man's moral and religious nature. That constitution is right. Whatever differs from it, is wrong. Whatever harmonizes with it, is right Whatever construction may be put upon the Bible, not in strict accordance with that nature, is a wrong construction. Phrenology covers the same ground that the Bible claims to cover — that of man's moral nature. Wherein the lines of the two run parallel to each other, both are correct. But wherein the Bible is so construed as to diverge in the least from Phrenology, though the Bible itself may be right, yet the construction put upon it, is wrong. Hence, with the book of Phrenology as the elements, and the Bible as the supplement, of religion, it is to decypher out what is true, and to expose what is erroneous. Each will interpret and enforce the other, and the two together will give a far more consistent and enlightened view of the true religion, and of correct conduct, than either could do alone, as well as rectify all ignorant or bigoted perversions of either.