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,