capacity to feel the holy beauty of the law of love binding together God and man, and which law, to be truly realised, must find a man capable of fulfilling it. The law itself being felt as a reality, requires a real man to represent it in himself as a living power, God and man at one. Thus there is a Divine thought in man that utters to his heart, when faithfully it listens, a prophecy of Heaven assuredly hereafter to be fulfilled in all who rightly hope for it. For the Author of that thought and prophecy in man cannot leave man for ever thinking of the possibility of perfection in his own nature, which still lies under the hideous liability to all evil, but will, with the revelation of the Divine character, which begets the awful consciousness of human depravity together with the desire of purity, provide the means by which man shall receive the fulfilment of that desire in the completion of his own being. The Spirit which makes known the infinite love and absolute beauty of God's holiness as manifested in the Divine son of man, regenerates the human will while revealing that love and that holiness. And as the perfect son of man is also the veritable son of God, as son of man one with mankind, and as son of God one with God, so through the Spirit, proceeding both humanly and Divinely from Him to everyone believing in Him, a human and Divine love is begotten, by which the believer feels that his own nature is becoming perfected in proportion as he truly loves his fellow-creatures. This he cannot do, but because he loves Him who is Love, and who is therefore absolutely wise, just, holy,

incapable of forgiving sin but by the expiation which removes it. This becomes the channel of a new nature in God's likeness to all who earnestly desire to be transformed after the image of Him who created man, and who, as man came into the world to redeem and to regenerate us, that we may inherit the fulness of the Father's kingdom. It is only in Him who gave Himself for us and to us that we learn love in the self-sacrificing severity of its pureness.

If we rightly consider all we know of man's spiritual requirements, and all the holy aids that meet our aspirations, what is our conclusion? Let us devote our faculties-few and feeble as they may be-to their rightful service in faith on Him who gave them, and then the body itself will become a temple of that Spirit who will conform it to Himself as an everlasting dwelling, and renew our souls in His own likeness. There is that in the Book received by Christians as revealed, which to the writer's mind completely supersedes all the efforts of reason, with the aid of her ally, imagination, to apprehend and to explain the conditions of man's past, present, and future existence. Direct appeal to authority, assumed to be inspired, has, however, been intentionally avoided, because such an appeal would exclude all other argument. The aim throughout this volume has been to indicate that the earliest ideas recorded concerning the origin and destiny of man are in keeping alike with the demands of common sense and the principles of true philosophy. However inadequately the intention of the

writer has been accomplished, if he has succeeded only so far as to suggest reasons why we should trust our Maker, and appeal directly to Himself for the enlightenment and purity we need, this work will not be worthless.

But there is more than we can see,

And what we see we leave unsaid.

APPENDIX.

THE NEGRO.

WHATEVER the place of the negro may be in nature, his displacement in fact has disturbed the conscience of all Christendom. Those who dislike his colour have yet used him for their profit, and completed their injustice by denying his claim to be deemed quite a man, and would decide the question by measuring their brains with his. The result, however, is not so favourable to the self-measurers as they fancied it ought to be. Thus, Tiedemann states, as the sum of his observation, that 'the brain of the negro is, upon the whole, quite as large as that of European and other human races; the weight of the brain, its dimensions, and the capacity of the skull prove this fact.'*

But Blumenbach's, Knox's, and Lawrence's conclusions do not quite accord with those of Tiedemann. Presuming that these anatomists took equal care with him to avoid error, all we can infer from their facts is, that the negro crania and cerebra which they examined were inferior specimens. The same variety of conclusion would arise if several anatomists were to measure a certain number of English skulls and brains taken from different parts of this country. Those of the Yorkshire peasantry, for instance, would considerably exceed in volume those from Dorset and Devon. As in this case we should be justified only in supposing that the cranial capacity of Englishmen differed, so are we to conclude from the

* Philosophical Transactions, 1836.

diversity of statement by the several anatomists named, that some negro brains and skulls are equal in capacity to those of some Europeans, and others not. That the educated classes have larger heads than the uncultivated, is a fact observed by hatters.

M. Carl Vogt estimates the capacity of the negro skull after Drs. Aitken Meigs and Morton. The method adopted was filling the skull with small shot, and ascertaining the measure in cubic centimètres. Of negroes in general 76 skulls were measured, and the average volume gives the cubic number 1347-66, according to Meigs, and 1361 according to Morton. If we compare these numbers with those numbers representing the average measure of 341 skulls of Americans in general, we find the negroes have the advantage, the Americans being only 1315 17. Negroes born in Africa have, according to Dr. A. Meigs, larger skulls than negroes born in America. It appears, therefore, that the domestic 'institution,' slavery, degrades man even more than mere savageness and the wild licence of ignorance and vice.

Even if, then, with Dr. Hunt,† we assume that the researches of Dr. Morton, of America, and those of his successor, Dr. J. Aitken Meigs, are the most satisfactory extant, we obtain a very good place for the negro's cerebral development. Dr. Meigs found that, in this respect, the negro is next best to the European, and takes precedence of the ancient civilised races of America, the present Hindoo, and the Egyptian of all periods. Pruner-Bey says his own experience with the external measurements did not yield essentially different results.‡ It follows, then, that, as respects cranial capacity, the negro is at least quite as well formed for civilisation as the founders of Indian refinement, the builders of Mexico and Yucatan, or even those of Memphis, Thebes, and the Pyramids, to whom the Greeks acknowledged themselves indebted.

* See the table of cranial capacity in various races in Vogt's Lectures on Man, p. 88.

† P. 13. On the Negro's Place in Nature.

Ibid.