show by and by that what is called the new principle, which takes place, and which guides and animates the will of the religious man, is not a new faculty. We have now, as we trust, explained satisfactorily, according to the phrenological philosophy of the mind, what the state of the religious and the moral or irreligious is. The difference between them is now very apparent. It is easily seen that this difference is very great. It is not a difference of being, or existence, or entity. It is not the difference between one that is active and one that is inactive. They are both progressive; they both use the same faculties. They are both travellers to eternity; but they go different roads. They follow the direction of different leaders; they think and talk of different subjects. They have different anticipations: one looks to a guide, and moves forward in the broad effulgent light of divine truth; the other endeavours to find his own way in the dark, and relies upon his own unaided sagacity. One looks forward to the end of the journey of life as the point whence open to his boundless view the glories of another and brighter world; the other feels himself at best but obliged to make a leap in the dark. So recent is the science of phrenology, and so few are the religious minds who have thoroughly examined it in all its bearings, and more especially its religious bearings, that we feel constrained to detain our readers to explain some few of the laws which govern the functional activity of the faculties in general, and also to describe the functions of several of the faculties of the religious sentiments. 1. It is a law of the manifestation of the faculties in general, that the larger the organ the greater is its tendency to vigorous action under excitement, and the greater its tendency to spontaneity. 2. When the organs of the so called religious sentiments are large, other things being equal, they are most likely to manifest their peculiarly religious function.