coming thoroughly conversant with those natural laws which are pre-arranged to contribute, when observed, to our enjoyment, and which, when violated, vist us with suffering, then 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 apply ing them in the best manner.

Sir Isaac Newton observed that all bodies which refrac ted the rays of light, were combustible, except one, the diamond, which he found to have 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 diamond and the refracting bodies which he was able to burn, 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.

In pleading thus earnestly for the wise and benevolent constitution of the human mind, and the admirable adaptation of external nature to its qualities, I may be causing uneasiness to som readers who have been educated in he

Delief that human nature is inherently corrupt, and that physical creation is essentially disordered; but, in doing so, I yield to the imperative dictates of what appears to me to be truth If the views now expounded shall be shown to be fallacious, I shall be most anxious to abandon them; but if they shail prove to be correct interpretations of Nature, they will of necessity stand forth in all the might and majesty of divine appointments, and it will be criminal either to conceal or oppose them. If they be true, they will carry vast consequences in their train. I am not rearing a system from ambitious motives, neither is it my object to attack the opinions of other men. It is simply to lift up the veil of ignorance, and, in all humility, to exhibit the Creator's works in their real co ors, in so far as I ur agine myself to have been permitted to perceive them

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CHAPTER IV.

APPLICATION OF THE NATURAL LAWS TO THE PRAC TICAL ARRANGEMENTS OF LIFE.

If 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.

First, 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 their 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 premature death.

Secondly, 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; with the view not of accumulating mere abstract and barren knowledge, but of enjoying the positive pleasure of mental activity, and of turning every discovery to ac count, 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 incalculable increase of pleasure, in the very act of acquiring a knowledge of the real properties of external objects, together with a great accession of power in reaping ulterior advantages and avoiding disagreeable affections.

Thirdly, 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 lofty emotions. It is not enough that Intellect is informed; the moral faculties must 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, in general, the moral and religious sentiments greatly predominate in energy over the intellectual powers, it fails to interest the mass of mankind. 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

The

must be enforced by a demonstration of the power of Provi dencooperating in enforcing the execution of its dictates. While reason and religion are at variance, both are ob structed in producing their full beneficial effects God has placed harmony between them, and it is only humar imperfection and ignorance that introduce discord. One way of cultivating the sentiments would be for men to mee and act together, on the fixed principles which I am now endeavoring to unfold, and to exercise, in mutual instruction, and in united adoration of the great and glorious Creator, the several faculties of Benevolence, Veneration, Hope, Ideality, Wonder, and Conscientiousness. 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. A party of thoroughly practical phrenologists, therefore, meet in the perfect knowledge of each other's qualities; they respect these as the gifts of the Creator; and their grea! 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 down by unity of principle; the chilling restraints of Cautious