Phrenology. i a 
eth’it a body, as it hath pleased him, and to every seed his own 
body; so also in the resurrection of the dead; it is sown in cor- 
ruption, it is raised in incorruption ; it is sown in dishonor, it is 
raised in glory ; it is sown in weakness, it is raised in power; it 
is sown a natural body, it is raised a spiritual body; there isa 
natural body, and there is a spiritual body.” (St. Paul.) 
Of the future association of our minds with that new and spirit- 
ual body, we can no more form a distinct conception, than we 
now do of the existing connection with our living acting frames. 
They obey the mandates of God’s vicegerent, the immortal 
mind, which is truly and locally enthroned in the superior region 
of the head, to rule the inferior body, employing its members 
as servants to fulfil its commands, and in that manner to accont- 
plish the will of the infinite Creator. Great dignity is thus im- 
parted to our reason and to its temporary residence in the head, 
its.truly regal palace. But the human mind soon finds the lim- 
its of its power in every department of nature. It comprehends 
indeed, the celestial mechanism, and demonstrates the existence 
and the ratio of gravitation and projection, but understands not 
their nature and origin; it penetrates the chemical constitution of 
bodies, and ascertains the laws by which the heterogeneous atoms 
rush into union, while it cannot fathom the essence of the par- 
ticles, nor even prove the reality of matter. The mind com- 
mands the hand to move, and it instantly obeys, to perform its 
behests of anger or of vecssmbsile the mind itself perceives not 
the nature of the influence, nor the manner of its movement, 
and thus phrenology. forms a perfect parallel with all we know of 
nature and of nature’s God. With us, rests the knowledge of 
the effects; with him, the cause and the manner of the connec- 
_ tion. Philosophy then, equally with religion, bows before the 
throne of the Supreme, and while it renders grateful homage for 
the glorious illumination which he has poured into our minds, it 
acknowledges with profound humility, that our light at last ends 
in darkness—that none by searching can fully find out God— 
nor comprehend the Almighty unto perfection, for it is higher 
than heaven what canst thou do, and deeper than hell what 
canst thou know! - 
-Phrenology then stands, exactly like the other sciences of ob- 
servation, upon the basis of phenomena, and their observed cor- 
respondence with a theory which is deduced from them. The | 
