and following them out in all their consequences, in their instructions to the people.
Against this there appear, even at first sight, several very serious and cogent objections; and one of them is, that even supposing it universally admitted, (which is at present very far from being the case,) that Phrenology is established on a perfectly solid foundation of facts, and that it affords a clear and perfect view of human nature, our divines are not, and cannot be supposed to be, so conversant with its principles and details, as to be able to teach them to their flocks, or to combine them in any satisfactory way with the doctrines of Christianity. It is only a very few years since Mr Combe, the chief living cultivator of this science, has adopted the views he now advocates. They have, since that time, undergone various modifications; and as they are now taught and expounded by him, they are only to be found fully stated in Mr Combe's own writings.
It may farther be mentioned, that not only are our clergy, as a body, necessarily unacquainted with the doctrines of Phrenology, but most of them are even ignorant of the peculiar terms, or technical language, in which these doctrines are conveyed, as generally used by phrenological writers. Taking, then, the most favourable supposition for Mr Combe, and supposing that they had been inclined generally to approve of his doctrines, it is quite impossible that they could