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(Page 12*.) " By Physiognomy, I mean the talent of discovering the interior man by the exterior appearance; of perceiving, by certain natural signs, what does not immediately strike the senses; while, by human physiognomy, I would have it understood, the exterior, the surface of man, considered in a state either of motion or rest, either as an original or a representation. Accordingly, Physiognomy would be the science of discovering the relative connexion between the interior and exterior man; between the visible form and the invisible spirit which it incloses; between the animated and perceptible matter and the imperceptible principle, which actuates and impresses this character of life upon it; between the concealed cause and the apparent effect which it produces."

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(Page 72.) "I think I hear some worthy character address me thus, exclaiming, What are you doing! You the professed friend of Religion and Virtue, of what endless evils are you not furnishing the occasion? What! propose to teach men the happy art of judging their brethren by the features of the face, by equivocal appearances? Is not the rage for detesting, censuring, and exposing the failings of others already too general? Is it the proper task of an honest man to assist this evil propensity, by teaching a method of drawing from the inmost recesses of the heart, the secrets, the thoughts, the infirmities, which lie there concealed?

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And yet, you have the confidence to urge the advantages of the science, asserting, it can teach men better to contemplate the beauty of Virtue, the horrid deformity of Vice; and by these means make men virtuous, and inspire them with hatred to what is wrong, by the perception of its external ugliness. And what will be the consequence of this enquiry? Shall it not be, that for the appearance, and not the reality of good ness, man shall wish to be good? That, vain as he is already, acting from the desire of praise, and wishing only to appear what he ought determinately to be, he will yet become more vain; and will court the praise of men, not by words and deeds alone, but by assumed looks and counterfeited forms. Would it not be better, rather to weaken this already too powerful motive for human actions, and to strengthen a better? To turn the eyes inwards, to teach actual improvement and silent innocence, instead of inducing him to reason in the outward fair expressions of goodness; or the contrary, hateful ones of wickedness? -All private complaints concerning the possible, probable, or, if you will, inevitable, injuri

The translation from which I quote, is by the Rev. C. Merton, which appeared with the following title: Essays on Physiognomy; calculated to extend the Knowledge and the Love of Mankind. London, $793 1794

ous effects, can only be allowed a certain degree of weight. Whoever is just, will not fix his attention solely on the weak side of the question. He will examine both sides, he will weigh the advantages also; and, if good preponderates, his conscience will be at rest.

"In order to inspire us with heroic firmness in the prosecu tion of laudable enterprizes, which are not entirely exempted from a mixture of evil, and to raise us above the contemptible pusillanimity which would deter us from the performance of great and good actions, on account of the incidental evils. which may occur, let us turn our eyes to the Author of the greatest blessings. Filled with the most tender and seraphic love for mankind, pacific without ostentation, admonishing without austerity or arrogance, this was nevertheless the language he held during his abode upon earth: "Think not I am come to bring peace on earth; I came not to send peace, but a sword." Thus he deplored all the unhappy consequences which might result from his mission; but he was not, for all that, less firm and composed in the execution of his design: he foresaw all the distant effects of all his actions; and that the good must infinitely preponderate. It is true, I must regret, without doubt, the abuse and misapplication which may be made of my work; but convinced that it will do much more good than harm, I am at peace within. In short, so far from being intimidated at the idea of the baneful effects which I foresee, I continually keep every defect of the science in view, that I may exert all my powers to render it as harmless and as profitable as possible. Nor can this prospect of probable abuses, attendant on every noble and divine work, induce me to desist; being as I am, at each step, more firmly convinced that my undertaking is good and commendable in itself, and that I am labouring to effect an excellent purpose; that every man who reads my book with any degree of attention, will be rather profited by the perusal than otherwise, unless he has the most corrupt of hearts; in which case, the best thing may be changed to the worst."

4. Among the Political Writings of Mr. Lavater, his Expostulatory Address to the Directory of the French Republic (Zurich, 1798); and his Letters on the System of Deportation (Zurich, 1799) two volumes, are chiefly deserving of notice. A noble spirit of freedom and independence, of fearless courage and unshaken confidence, characterizes his writings of this kind, no less than a spirit of candour, moderation, and resignation to the Divine Will, with submission even to the most unjust proceedings of his enemies.

It is easily to be supposed, that not all the compositions of Mr. Lavater's pen are of equal value, importance, and usefulSome were written rather in haste, and under many interruptions; of others, it cannot be denied, that souretimes

ness.

Lavater's ardent imagination led him rather too far in his expectations, hopes, descriptions, and representations. But, on the whole, his writings have not only been eagerly and most extensively read, but also abundantly blessed to persons of different stations and conditions in life, among whom we might name many of the highest rank and distinction. There was a period in which hardly any writer was so universally read, and so generally admired in several parts of the continent, as Lavater; and even now, though dead, he still lives and speaks in his works; and many, who envied or despised him in life, now admire and esteem him after he is gone to that world, where alone his true character will be justly appreciated.

ON SELF-SEEKING.

All seek their own, not the things which are Jesus Christ's.

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As if Paul had said, almost all I meet with are intent upon their own gain, their honour, their ease, their credit; not principally concerned to please, honour, serve, and glorify Jesus Christ.'

Selfishness is a principle natural to fallen man; it is a general evil: it forms the character of all the unregenerate: it cleaves too closely even to the godly. Selfishness stands opposed to Christ; and only as we seek to know, to love, and to serve the glorious Jesus, do we gain the victory over the enemy Self. Where Christ is not known, Self must of course prevail; and in true Self-denial alone; Christ and his glory become the chief objects of our attention.

The reflection of the apostle applies to the whole world lying in wickedness. It is congenial with natural men to cry out, What shall we eat or drink? who will shew us any good? They seek their gain from their own quarter; but none stir up themselves to seek God: they will not come unto Christ; they will not have" this man" to reign over them. The politics, religion, commerce, and pursuits of natural men terminate in Self. Divine grace alone can stem the torrent, and turn men from Self to Christ.

Nations, and even those enlightened, may seek their own, not the things of Christ. To rival other kingdoms in wealth and splendour,-to conquer and spread their conquests, to maintain the glory of the field, and the empire of the seas," to sit as queens," are often their grand objects: these take place of the laws of the Saviour, glorying in his cross, the cherishing of his religion at home, and conveying it abroad. As the knowledge of Christ, religious liberty, and obedience to God's laws prevail in nations, in that proportion self-seeking declines.

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All the erroneous in religion, however pharisaical their zeal, however enlightened they may appear in their own estimation, are self-seekers. What do we see in the home-coined reveries of Mahommed?What do we see in the will-worship and superstitions of the Church of Rome?-What exists in the boasts of thousands in a creature's righteousness, to the neglect of a Saviour's merits? What appears in the outery that multitudes are making against the idol Self, who at the same time discover a secret chagrin that others do not bow to their judgment and worship them? What I say, do we discover in all these and others like them?- but all seeking their own, not the things of Christ.

Christian Societies may incur Paul's censure, if they confine their thoughts and exertions exclusively to their own party or denomination. Christ is not divided: He is all and in all. Self will allow us to feed and nourish our own flock, if we neglect to seek the lost sheep, and content ourselves without the increase of the fold of Christ. What is at the bottom of niggardliness towards the ministers and cause of Christ? What makes Churches indifferent to the news from distant countries, and deaf to the cries of the perishing heatben? What withholds the mite of any society from the funds of missions? It is answered, Self! Do not the very excuses, and the words that compose them, expose the fact?"We must support our own minister,"—"we must mind our own Society,"-" we have Hea then enough in our own country,"-" charity begins at home :" who sees not Self in all these? But it is a mistake; we are no losers by liberality. The more public-spirited churches are, the more likely are they to thrive. "He who soweth bountifully shall reap bountifully," saith God.

Ministers of the sanctuary may seek Self inordinately, and the things which are Jesus Christ's in too small a degree. If too much of their time be occupied in learned trifles and amusing sciences, to the neglect of the study of the holy Scriptures; if ministers preach only in the pulpit, and not in private, and from house to hoase; if their concern about their labours be not greater than for their dues; if they withdraw from the social and public meetings of their brethren; or, if when attending them they prefer frivolity, conviviality, or desultory conversation, to conference about the grand affairs of Christ's kingdom; if they keep back from the people general information concerning the spread of the gospel, and growing jealous, do not encourage the exercise of gifts and graces where God has given them; if they neglect favourable opportunites of offering to spread the savour of Christ around them; if in their preaching cold and dry speculations upon morality take place of the glory, the person, the offices, the grace, the love, and the reign of Christ, with the person and work of the Holy Spirit; especially if their life be not holy, humble, modest, irreproach

able, and every way becoming their high and heavenly calling "they seek their own, not the things of Jesus Christ."

Numberless individuals in the vast circle of the Christian world, wealthy and honourable, would do well to consider the apostle's reflection, and endeavour to obviate it :-"Every man must give account of himself to God." Time, riches, talents, and influence are a trust reposed in our own hands, the proper management of which we are obliged to by the Great Donor. How small a proportion of all, or any of these, is devoted to the interests of the Redeemer! How much time and treasure are seen squandered away upon trifles, which, so far from turning to good account in a dying hour, must sting the conscience with remose, when the subject reflects how much better these might have been employed in the spread of the gospel, and the salvation of immortal souls. If Self were not too dear to the rich, what wonders they might perform! To what an extent of usefulness in the Missionary Cause might only a small portion of a vast fortune be turned! What benefit might the souls in a whole neighbourhood derive, from the influence of a Christian Gentleman at his country seat! What support might the cause of Christ everywhere derive, what comfort might be enjoyed by many a poor minister of Christ,what barren spots in our kingdom might be fertilized,-in a word, what a harvest of souls might arise from the well applied bounty of the wealthy and the great! But, alas," all seek their own, not the things which are Jesus Christ's"!

Thanks be to the great Head of the Church, some few have ever been found who seek the things of Christ, in preference to their own. Paul was of this class, and he acknowledges a Timothy to be like-minded. The number in all ages has been made up rather of individuals than of the bulk of professors: mostly among the middling and lower orders of believers, with here and there one among the rich. May the Spirit of God be more abundantly poured out upon the Church, that Self may be destroyed, and Christ Jesus become all and in all !

Warwick.

J. M.

LETTER FROM THE LATE REV. JOHN EYRE

Dear Madam,

TO A LADY.

Be assured, it gives me pleasure to meet at the table of the Lord those whom I hope to meet around his throne above. The profession of your faith is of the right sort; and I have no reason whatever to doubt its sincerity. You cannot build too much on Christ, for the Father hath appointed him as the sure foundation of our salvation: and if you are under the teachings of the Holy Spirit, there is no danger of your building on Him too little. His oilice is to convince of sin, and thereby to bring

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