The faculties thus peculiar to man, and more especially connected with the religious character of man, are not, however, exclusively so. _They have another range of functional relation and action._ These two ranges of functional relation we will denominate, for the sake of perspicuity, the one _religious_ and the other _secular_. By way of indulging in range of expression, and using language acceptable to several classes of Christians, we may occasionally speak of the one as sanctified or evangelical, and the other worldly or temporal. The faculties which come under this class, are those termed by phrenologists the higher sentiments. They are more particularly those denominated Reverence, Hope, Marvellousness, Ideality, Benevolence, and Conscientiousness. Some of these are more particularly connected with the religious character than others. This is the case with the three first named. They seem to be the earliest, deepest, and most abundant fountains of religious feeling. The others fall into a course of religious manifestation, and give consistency of life and practical goodness to what would otherwise end in mere worship, faith, and expectation. When the character is thoroughly and consistently religious—when religious principle has become, like a piece of leaven, operative until it has leavened the whole—then, indeed, all the faculties may be said in some sort to manifest a religious function. It is then that the propensities act in subordination to, and in harmony with, the higher sentiments while those sentiments take a religious direction. The higher sentiments may predominate over the propensities in the ordinary life and conversation of the merely moral man. Such a man may be honest, benevolent, respectable, and upright, and have his propensities in subjection. He may not only be punctual in attendance on divine worship, and unite in the services with some degree of attention and feeling, but he may even erect the domestic altar, and worship morning and evening, (because all this may be true with an individual without a just charge of hypocrisy,) and yet the individual may have no prevailing, predominating, or _supreme_ love to God. This is the case with many persons who have been blessed with favourable organisations and education combined. _But this is not that kind of control of the higher sentiments which characterises the converted and thoroughly religious man._ A thoroughly religious man does all things as in the presence of God, and in obedience to his will; his thoughts are habitually upon divine things. _We do not say of such an individual, that he has any more or other faculties than the irreligious and profane individual._ Were it so, a religious man would be either something more than a man, or the irreligious would be something less. No, blessed be God, the vilest wretch that lives has all the primitive faculties necessary to enable him to feel and appreciate religious truth. We shall