norance; but we should discriminate between absolute incapacity to know, and mere want of information, arising from not having used this capacity to its full extent. In regard to the first, or our capacity to know, it appears probable that, in this world, we shall never know the essence, beginning, or end of things; because these are points which we have no faculties calculated to discover: But the same Creator who made the external world constituted our faculties, and if we have sufficient data for inferring that his intention is, that we shall enjoy existence here while preparing for the ulterior ends of our being; and if it be true that we can be happy here only by becoming thoroughly conversant with those natural laws which, when observed, are pre-arranged to contribute to our enjoyment, and which, when violated, visit us with suffering, we may safely conclude that our mental capacities are wisely adapted to the attainment of these objects, whenever we shall do our own duty in bringing them to their highest condition of perfection, and in applying them in the best manner.

Sir Isaac Newton observed, that all bodies were combustible which refracted the rays of light, except one, the diamond, which he found to possess this quality, but which he was not able, by any powers he possessed, to consume by burning. He did not conclude, however, from this, that the diamond was an exception to the uniformity of nature. He inferred, that, as the same Creator had made the refracting bodies, which he was able to burn, and the diamond, and proceeded by uniform laws, the diamond also would, in all probability, be found to be combustible, and that the reason of its resisting his power was ignorance on his part of the proper way to produce its conflagration. A century afterwards, chemists made the diamond blaze with as much vivacity as Sir Isaac Newton had done a wax-candle. Let us proceed, then, on an analogous principle. If the intention of our Creator be, that we should enjoy existence while in this world, then He knew what

was necessary to enable us to do so; and He will not be found to have failed in conferring on us powers fitted to accomplish his design, provided we do our duty in developing and applying them. The great motive to exertion is the conviction, that increased knowledge will furnish us with increased means of happiness and well-doing, and with new proofs of benevolence and wisdom in the Great Architect of the Universe.

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CHAPTER IV.

APPLICATION OF THE NATURAL LAWS TO THE PRACTI CAL ARRANGEMENTS OF LIFE.

Ir a system of living and occupation were to be framed for human beings, founded on the exposition of their nature, which I have now given, it would be something like this.

1st, So many hours a-day should be dedicated by every individual in health, to the exercise of his nervous and muscular systems, in labor calculated to give scope to these functions. The reward of obeying this requisite of his nature would be health, and a joyous animal existence; the punishment of neglect is disease, low spirits, and death.

2dly, So many hours a-day should be spent in the sedulous employment of the knowing and reflecting faculties; in studying the qualities of external objects, and their relations; also the nature of animated beings, and their relations; not with the view of accumulating mere abstract and barren knowledge, but of enjoying the positive pleasure of mental activity, and of turning every discovery to account, as a means of increasing happiness, or alleviating misery. The leading object should always be, to find out the relationship of every object to our own nature, organic, animal, moral, and intellectual, and to keep that relationship habitually in mind, so as to render our acquirements directly gratifying to our various faculties. The reward of this conduct would be an incalculably great increase of pleasure, in the very act of acquiring knowledge of the real properties. of external objects, together with a great accession of power in reaping ulterior advantages, and avoiding disagreeable affections

3dly, So many hours a-day ought to be devoted to the cultivation and gratification of our moral and religious sentiments; that is to say, in exercising these in harmony with intellect, and especially in acquiring the habit of admiring, loving, and yielding obedience to the Creator and his institutions. This last object is of vast importance. Intellect is barren of practical fruit, however rich it may be in knowledge, until it is fired and prompted to act by moral sentiment. In my view, knowledge by itself is comparatively worthless and impotent, compared with what it becomes when vivified by elevated emotions. It is not enough that Intellect is informed; the moral faculties must simultaneously co-operate, in yielding obedience to the precepts which the intellect recognises to be true. As Creation is one great system of which God is the author and preserver, we may fairly presume that there must be harmony among all its parts, and between it and its Creator. The human mind is a portion of creation, and its constitution must be included in this harmonious scheme. The grand object of the moral and intellectual faculties of man, therefore, ought to be, the study of God and of his works. Before philosophy can rise to its highest dignity, and shed on the human race its richest benefits, it must become religious; that is to say, its principles and their consequences must be viewed as proceeding directly from the Divine Being, and as a revelation of his will to the faculties of man, for the guidance of his conduct. Philosophy, while separated from the moral feelings, is felt by the people at large to be cold and barren. It may be calculated to interest individuals, possessing high intellectual endowments; but as the moral and religious sentiments greatly predominate in energy over the intellectual powers, in the mass of mankind, it fails to interest them. On the other hand, before natural religion can appear in all its might and glory, it must become philosophical. Its foundations must be laid in the system of creation; its authority must be deduced from the principles of that

system; and its applications must be enforced by a demonstration of the power of Providence operating in enforcing the execution of its dictates. While reason and religion are at variance, both are obstructed in producing their full beneficial effects. God has placed harmony between them, and it is only human imperfection and ignorance that introduce discord. One way of cultivating the sentiments would be for men to meet and act together, on the fixed principles which I am now endeavoring to unfold, and to exercise on each other in mutual instruction, and in united adoration of the great and glorious Creator, the several faculties of Benevolence, Veneration, Hope, Ideality, Wonder, and Justice. The reward of acting in this manner would be a communication of direct and intense pleasure to each other; for I refer to every individual who has ever had the good fortune to pass a day or an hour with a really benevolent, pious, honest, and intellectual man, whose soul swelled with adoration of his Creator, whose intellect was replenished with knowledge of his works, and whose whole mind was instinct with sympathy for human happiness, whether such a day did not afford him the most pure, elevated, and lasting gratification he ever enjoyed. Such an exercise, besides, would invigorate the whole moral and intellectual powers, and fit them to discover and obey the divine institutions.

Phrenology is highly conducive to this enjoyment of our moral and intellectual nature. No faculty is bad, but, on the contrary, each has a legitimate sphere of action, and, when properly gratified, is a fountain of pleasure; in short, man possesses no feeling, of the right exercise of which an enlightened and ingenuous mind need be ashamed. party of thorough practical phrenologists, therefore, meets in the perfect knowledge of each other's qualities; they respect these as the gifts of the Creator, and their great object is to derive the utmost pleasure from their legitimate use, and to avoid every approximation to abuse of them. The distinctions of country and education are broken