Chapter VII: Part 7

We have stated in the last article, and in this, what the belief and the customs of the primitive Christians were in respect to the departed. We are aware that it does not follow, of course, that a custom is to be adopted in our times because the first Christians preached and taught it. A man does not become like his ancestors by dressing up in their old clothes--but by acting in their _spirit_. It is quite possible to wear such robes and practice such ceremonies as the early Christians did and not to be in the least like them. Therefore let us not be held as advocating the practice of administering the eucharist at funerals, and of praying for the dead in the eucharistic service, because it was done in the first three centuries. But we do hold to a return to the _spirit_ which caused these customs. We hold to _that belief_ in the unbroken unity possible between those who have passed to the higher life than this. We hold to that vivid faith in things unseen which was the strength of primitive Christians. The first Christians _believed_ what they said they did--we do not. The unseen spiritual world, its angels and archangels, its saints and martyrs, its purity and its joys, were ever before them, and that is why they were such a mighty force in the world. St. Augustine says that it was the vision of the saints gone before that inspired them with courage and contempt of death--and it is true.

In another paper we shall endeavor to show how far these beliefs of the primitive Church correspond with the Holy Scripture.

DR. DODDRIDGE'S DREAM

[In concluding these Psychological discussions, what is there more
appropriate than the following? If it be called only a dream, or,
even a delusion, what harm can come of it? Is it not in keeping with
Scripture teachings, as now interpreted? For ourselves, we enjoy our
own opinions on subjects not susceptible of proof to the external
senses. Others may do the same. EDITOR.]

Dr. Doddridge was on terms of very intimate friendship with Dr. Samuel Clarke, and in religious conversation they spent many happy hours together. Among other matters, a very favorite topic was the intermediate state of the soul, and the probability that at the instant of dissolution it was introduced into the presence of all the heavenly hosts, and the splendors around the throne of God. One evening, after a conversation of this nature, Dr. Doddridge retired to rest, and "in the visions of the night" his ideas were shaped into the following beautiful form.

He dreamed that he was at the house of a friend, when he was taken suddenly and dangerously ill. By degrees he seemed to grow worse, and at last to expire. In an instant he was sensible that he had exchanged the prison-house and sufferings of mortality for a state of liberty and happiness. Embodied in a slender, aerial form, he seemed to float in a region of pure light. Beneath him lay the earth, but not a glittering city or a village, the forest or the sea were visible. There was naught to be seen below save the melancholy group of his friends, weeping around his lifeless remains. Himself thrilled with delight, he was surprised at their tears, and attempted to inform them of his happy change, but by some mysterious power, utterance was denied; and as he anxiously leaned over the mourning circle, gazing fondly upon them and struggling to speak, he rose silently upon the air, their forms became more and more indistinct, and gradually melted away from his sight. Reposing upon golden clouds, he found himself swiftly mounting the skies, with a venerable figure at his side, guiding his mysterious movements, and in whose countenance he discovered the lineaments of youth and age blended together, with an intimate harmony and majestic sweetness.

They traveled together through a vast region of empty space, until, at length, the battlements of a glorious edifice shone in the distance, and as its form rose brilliant and distinct among the far-off shadows that flitted athwart their path, the guide informed him that the palace he beheld was, for the present, to be his mansion of rest. Gazing upon its splendor, he replied that while on earth he had often heard that eye had not seen, nor ear heard, nor could the heart of man conceive, the things which God hath prepared for those who love him; but notwithstanding the building to which they were rapidly approaching was superior to anything he had before beheld, yet its grandeur had not exceeded the conceptions he had formed. The guide made no reply--they were already at the door, and entered. The guide introduced him into a spacious apartment, at the extremity of which stood a table, covered with a snow-white cloth, a golden cup, and a cluster of grapes, and then said that he must leave him, but that _he_ must remain, for in a short time he would receive a visit from the lord of the mansion, and that during the interval before his arrival, the apartment would furnish him sufficient entertainment and instruction. The guide vanished, and he was left alone. He began to examine the decorations of the room, and observed that the walls were adorned with a number of pictures. Upon nearer inspection he perceived, to his astonishment, that they formed a complete biography of his own life. Here he saw depicted, that angels, though unseen, had ever been his familiar attendants; and sent by God they had sometimes preserved him from imminent peril. He beheld himself first represented as an infant just expiring, when his life was prolonged by an angel gently breathing into his nostrils. Most of the occurrences delineated were perfectly familiar to his recollection, and unfolded many things which he had never before understood, and which had perplexed him with many doubts and much uneasiness. Among others he was particularly impressed with a picture in which he was represented as falling from his horse, when death would have been inevitable had not an angel received him in his arms and broken the force of his descent. These merciful interpositions of God filled him with joy and gratitude, and his heart overflowed with love as he surveyed in them all an exhibition of goodness and mercy far beyond all that he had imagined.

Suddenly his attention was arrested by a knock at the door. The lord of the mansion had arrived--the door opened and he entered. So powerful and overwhelming, and withal of such singular beauty was his appearance, that he sank down at his feet, completely overcome by his majestic presence. His lord gently raised him from the ground, and taking his hand led him forward to the table. He pressed with his fingers the juice of the grapes into the golden cup, and after having himself drank, he presented it to him, saying, "This is the new wine in my Father's kingdom." No sooner had he partaken than all uneasy sensations vanished, perfect love had now cast out fear, and he conversed with the Saviour as an intimate friend. Like the silver rippling of a summer sea he heard fall from his lips the grateful approbation: "Thy labors are finished, thy work is approved; rich and glorious is the reward." Thrilled with an unspeakable bliss, that pervaded the very depths of his soul, he suddenly saw glories upon glories bursting upon his view. The Doctor awoke. Tears of rapture from this joyful interview were rolling down his cheeks. Long did the lively impression of this charming dream remain upon his mind, and never could he speak of it without emotions of joy, and with tender and grateful remembrance.

BRAIN AND MIND;

OR,

MENTAL SCIENCE CONSIDERED IN ACCORDANCE WITH THE PRINCIPLES OF PHRENOLOGY,

AND

IN RELATION TO MODERN PHYSIOLOGY.

By HENRY S. DRAYTON, A.M., M.D., and JAMES MCNEILL, A.B. Illustrated
with over 100 Portraits and Diagrams. 12mo, extra cloth, $1.50.

This contribution to the science of mind has been made in response
to the demand of the time for a work embodying the grand principles
of Phrenology, as they are understood and applied to-day by the
advanced exponents of mental philosophy, who accept the doctrine
caught by Gall, Spurzheim, and Combe.

The following, from the Table of Contents, shows the scope of the work:

General Principles; Of the Temperaments; Structure of the Brain and
Skull; Classification of the Faculties; The Selfish Organs; The
Intellect; The Semi-Intellectual Faculties; The Organs of the
Social Functions; The Selfish Sentiments; The Moral and Religious
Sentiments; How to Examine Heads; How Character is Manifested; The
Action of the Faculties; The Relation of Phrenology to Metaphysics
and Education; Value of Phrenology as an Art; Phrenology and
Physiology; Objections and Confirmations by the Physiologists;
Phrenology in General Literature.

NOTICES OF THE PRESS.

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of 'our frame' has been newly illustrated, and the Scriptural
psychology confirmed; and in the Phrenological Chart we are disposed
to find a species of 'urim and thummim,' revealing, if not the
Creator's will concerning us, at least His revelation of essential
character. The above work is, without doubt, the best popular
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Journal, Philadelphia._

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In style and treatment it is adapted to the general reader, abounds with valuable instruction expressed in clear, practical terms, and the work constitutes by far the best Text-book on Phrenology published, and is adapted to both private and class study.

The illustrations of the Special Organs and Faculties are for the most part from portraits of men and women whose characters are known, and great pains have been taken to exemplify with accuracy the significance of the text in each case. For the student of mind and character the work is of the highest value. By mail, postpaid, on receipt of price, $1.50. Address,

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THE PHRENOLOGICAL JOURNAL

is widely known in America and Europe, having been before the reading world fifty years, and occupying a place in literature exclusively its own, viz.: the study of =Human Nature=.

It has long met with the approval of the press and the people, and as a means of introducing the JOURNAL and extending an interest in the subject, we have prepared a new =Phrenological Chart=. This is a handsome lithograph of a symbolical head, in which the relative location of each of the organs is shown by special designs illustrating the function of each in the human mind.

These sketches are not simply outlines, as shown above, but many of them are little gems of artistic design and coloring in themselves, and will help the student to locate the faculties and to impress his mind with a correct idea of their prime functions.

For instance, =Combativeness= is represented by a scene in a lawyer's office, where a disagreement has led to an angry dispute; =Secretiveness= is shown by a picture of the cunning fox attempting to visit a hen-roost by the light of the moon; the teller's desk in a bank represents =Acquisitiveness=; a butcher's shop is made to stand for =Destructiveness=; the familiar scene of the "Good Samaritan" exhibits the influence of =Benevolence=; =Sublimity= is pictured by a sketch of the grand scenery of the Yosemite Valley.

The Chart also contains a printed Key, giving the names and definitions of the different faculties. The whole picture is very ornamental, and must prove a feature of peculiar attraction wherever it is seen; nothing like it for design and finish being elsewhere procurable.

It is mounted with rings for hanging on the wall, and will be appropriate for the home, office, library, or school. The head itself is about twelve inches wide, beautifully lithographed in colors, on heavy plate paper, about 19 x 24 inches. Price, $1.00. It is published and offered as a special premium for subscribers to the =Phrenological Journal= for 1885. To those who prefer it, we will send the Phrenological Bust as a premium. The Journal is published at $2.00 a year, with 15 cents extra required when the Chart or Bust is sent. Single Number, 20 cents. Address

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Transcriber's Note

Words in italics have been surrounded with _underscores_ and bold words with =signs=. Small capitals have been changed to all capitals.

Some of the section titles in the Table of Contents are different from the ones in the main text. This has not been changed.

One of the page numbers in the Table of Contents has been changed from "82" to "81". A few punctuation errors have been corrected without note. Also the following changes have been made, on page

49 "griovous" changed to "grievous" (for the accusing of several
persons of a grievous crime)
110 "Prostestant" changed to "Protestant" (the custom of modern
Protestant Christianity have been)
119 "occurence" changed to "occurrence" (a rare and unfrequent
occurrence, coming at intervals)
119 "occured" changed to "occurred" (but that it occurred every
Sunday).

Otherwise the original was preserved, including archaic spelling and inconsistent hyphenation.