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"It appears to me to be an eternal law, that the first is the only true impression."(A proper light and point of view being premised.)—" Of this I offer no proof, except by asserting such is my belief, and by appealing to the sensations of others. The stranger affects me by his appearance, and is, to my sensitive being, what the sun would be to a man born blind restored to sight."

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"Rousseau was right when he said of D—, That man does not please me, though he has never done me any injury, but I must break with him before it comes to that.

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Physiognomy is to man as necessary”—

(and as natural)—" as language."

G.

PASSAGES, OR MISCELLANEOUS PHYSIOGNOMONICAL THOUGHTS FROM HOLY WRIT, WITH A SHORT INTRODUCTION.

To those who contemn the Bible, whether they read, or scornfully neglect, this fragment, I shall say, Truth is truth, even though found in the Scriptures.

To those who reverence the Bible, and in whom, by this fragment, I endeavour to strengthen and increase this reverence, I shall say, Truth is divinely true and mighty, when it is the word of God.

I need not remark, to either of these, that general truths are general truths, be they spoken by whom they may, or be they not spoken; and that they do not cease to be such because they have been cited by any particular person, on or at any particular time, place, or occasion. Each word, whether of scripture or of man, has its permanent value, not to be determined by the code of Cocceius*, but the code of reason. Be it understood we speak of general propositions,

* Which has been a thousand times misapplied, and ten thousand times unwarrantably mutilated, falsified, cited, and decried, without the necessary adduced proofs.

in which neither connection, circumstance, nor the person of the speaker, come under consideration. "The whole is greater than a part." "He that exalteth himself shall be abased." Such axioms have their permanent value; that is to say, each new occasion, on which they may be applied, does but confirm and generalize them more. The more ideas are included in one word, and the more cases an axiom is applied to, the more extensive and powerful will they be. What is a philosophical mind, if it be not the capacity of discovering many particular cases in general propositions, and many general in the particular?

Physiognomonical passages, therefore, and some physiognomonical thoughts occasioned by passages not physiognomonical.

1. DAVID.

"THOU hast set our iniquities before thee, our secret sins in the light of thy countenance." Psalm xc. 8.-" Understand ye brutish among the people: and ye fools, when will ye be wise? He that planted the ear, shall he not hear? He that formed the eye, shall he not see? He that chastiseth the heathen, shall not he correct? He that teach

eth man knowledge, shall not he know?" Psalm xciv. 8, 9, 10.- No man believes in the omniscience, or has so strong and full a conviction of the presence, of God, and his angels, or reads the hand of heaven so visible in the human countenance, as the physiognomist.

II. CHRIST.

1.

"WHICH of you by taking thought can add one cubit unto his stature?"" And why take ye thought for raiment ?"-" Seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you." Matth. vi. 27, 28, 33. No man, therefore, can alter his form. The improvement of the internal will also be the improvement of the external; let men take care of the internal, and a sufficient care of the external will be the result.

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2.

Moreover, when ye fast, be not as the hypocrites, of a sad countenance; for they disfigure their faces that they may appear unto men to fast: Verily I say unto you they have their reward. But thou, when thou fastest, anoint thine head and wash thy face, that thou appear not unto men to fast, but unto thy Father which (who) is in se

cret; and thy Father which seeth in secret shall reward thee openly." Matt. vi. 16, 17, 18. Virtue, like vice, may be concealed from men, but not from the Father in secret, nor from him in whom his spirit is, who fathoms not only the depths of humanity but of divinity. He is rewarded who means that the good he has should be seen in his coun tenance. "The light of the body is the eye; if, therefore, thine eye be single, thy whole body shall be full of light; but if thine eye be evil, thy whole body shall be full of darkness; if, therefore, the light that is in thee be darkness, how great is that darkness!" Matt. vi. 22, 23. "Take heed, therefore, that the light which is in thee be not darkIf thy whole body, therefore, be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light." Luke xi. 35, 36.

ness.

This is physiognomonically, literally, true: a good eye, a good body. As the eye so the body. Dark look, dark body; clear look, clear, free, and noble body. If the eye of the body be without light, I do not mean by sickness or accident, then is the whole body rugged, harsh, joyless, ponderous and oppressive as night. It is as physiognomonically true, also, that when nothing is oblique,

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