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up against us, the roots dried up beneath, and the branch ont off above; well for us only, if, after beholding this our natural face in a glass, we desire not straightway to forget what manner of men we be.

Herein there is at last something, and too much, for that short, stopping intelligence and dull perception of ours to accomplish, whether in earnest fact, or in the seeking for the outward image of beauty :—to undo the devil's work, to restore to the body the grace and the power which inherited disease has destroyed, to return to the spirit the purity, and to the intellect the grasp that they had in Paradise. Now, first of all, this work, be it observed, is in no respect a work of imagination. Wrecked we are, and nearly all to pieces ; but that little good by which we are to redeem ourselves is to be got out of the old wreck, beaten about and full of sand though it be; and not out of that desert island of pride on which the devils split first, and we after them: and so the only restoration of the body that we can reach is not to be coined out of our fancies, but to be collected out of such uninjured and bright vestiges of the old seal as we can find and set together; and so the ideal of the features, as the good and perfect soul is seen in them, is not to be reached by imagination, but by the seeing and reaching forth of the better part of the soul to that of which it must first know the sweetness and goodness in itself, before it can much desire, or rightly find, the signs of it in others.

The operation of the mind upon the body, and evidence of t thereon, may be considered under three heads :

First, the intellectual powers upon the features, in the fine cutting and chiselling of them, and removal from them of signs of sensuality and sloth, by which they are blunted and deadened, and substitution of energy and intensity for vacancy and insipidity (by which wants alone the faces of many fair

women are utterly spoiled, and rendered valueless), and by the keenness given to the eye, and fine moulding and development to the brow.

The second point to be considered in the influence of mind upon body, is the mode of operation and conjunction of the "moral feelings on and with the intellectual powers, and then their conjoint influence on the bodily form. Now, the operation of the right moral feelings on the intellectual is always for the good of the latter, for it is not possible that selfishness should reason rightly in any respect, but must be blind in its estimation of the worthiness -of all things, neither anger, for that overpowers the reason or outcries it, neither sensuality, for that overgrows and chokes it, neither agitation, for that has no time to compare things together, neither enmity, for that must be unjust, neither fear, for that exaggerates all things, neither cunning and deceit, for that which is voluntarily untrue will soon be unwittingly so: but the great reasoners are self-command, and trust unagitated, and deep-looking Love, and Faith, which, as she is above Reason, so she best holds the reins of it from her high seat: so that they err grossly who think of the right development even of the intel. lectual type as possible, unless we look to higher sources of beauty first. For there is not any virtue the exercise of which, even momentarily, will not impress a new fairness upon the features; neither on them only, but on the whole body both the intelligence and the moral faculties have operation, for even all the movement and gestures, however slight, are different in their modes according to the mind that governs them, and on the gentleness and decision of just feeling there follows a grace of action, and through continuance of this a grace of form, which by no discipline may be taught or attained.

The third point to be considered with respect to the cor.


poreal expression of mental character is, that there is a certain period of the soul culture when it begins to interfere with some of the characters of typical beauty belonging to the bodily frame, the stirring of the intellect wearing down the flesh, and the moral enthusiasm burning its way out to heaven, through the emaciation of the earthen vessel; and that there is, in this indication of subduing of the mortal by the immortal part, an ideal glory of perhaps a purer and higher range than that of the more perfect material form. We conceive, I think, more nobly of the weak presence of Paul than of the fair and ruddy countenance of Daniel.

The love of the human race is increased by their individual differences, and the unity of the creature made perfect by each having something to bestow and to receive, bound to the rest by a thousand various necessities and various gratitudes, humility in each rejoicing to admire in his fellow that which he finds not in himself, and each being in some respect the complement of his race.

In investigating the signs of the ideal, or perfect type of humanity, we must distinguish between differences conceivably existing in a perfect state, and differences resulting from immediate and present operation of the Adamite curse.

As it is impossible that any essence short of the Divine, should at the same instant be equally receptive of all emotions, those emotions which, by right and order, have the most usual victory, both leave the stamp of their habitual presence on the body, and render the individual more and more susceptible of them in proportion to the frequency of their prevalent recurrence; added to which, causes of distinctive character are to be taken into account, the differences of age and sex, which, though seemingly of more finite influence, cannot be banished from any human conception. David, ruddy and of a fair countenance, with the brook stone of deliverance in his hand, is not more ideal than David leaning on the old age of Barzillai, returning chastened to his kingly home. And they who are as the angels of God in heaven, yet cannot be conceived as so assimilated that their different experiences and affections upon earth shall then be forgotten and effect less : the child taken early to his place cannot be imagined to wear there such a body, nor to have such thoughts, as the glorified apostle who has finished his course and kept the faith on earth. And so whatever perfections and likeness of love we may attribute to either the tried or the crowned creatures, there is the difference of the stars in glory among them yet; differences of original gifts, though not of occupy. ing till their Lord come, different dispensations of trial and of trust, of sorrow and support, both in their own inward, variable hearts, and in their positions of exposure or of peace, of the gourd shadow and the smiting sun, of calling at heat of day or eleventh hour, of the house unroofed by faith, and the clouds opened by revelation ; differences in warning, in mercies, in sicknesses, in signs, in time of calling to account; like only they all are by that which is not of them, but the gift of God's unchangeable mercy. “I will give unto this last even as unto thee.”

Those signs of evil which are commonly most manifest on the human features are roughly divisible into these four kinds: the signs of pride, of sensuality, of fear, and of cruelty. Any one of which will destroy the ideal character of the countenance and body.

Now of these, the first, pride, is perhaps the most destructive of all the four, seeing it is the undermost and original story of all sin.

The second destroyer of human beauty, is the appearance of sensual character, more difficult to trace, owing to its peculiar subtlety.

“Of all God's works, which doe this worlde adorn,
There is no one more faire, and excellent
Than is man's body both for power and forme
Whiles it is kept in sober government.
But none than it more foul and indecent
Distempered through misrule and passions bace."

Respecting those two other vices of the human fice, the expressions of fear and ferocity, these only occasionally enter into the conception of character.

Among the children of God, while there is always that fearful and bowed apprehension of his majesty, and that sacred dread of all offence to him, which is called the fear of God, yet of real and essential fear there is not any, but clinging of confidence to him, as their Rock, Fortress, and Deliverer, and perfect love, and casting out of fear, so that it is not possible that while the mind is rightly bent on hina, there should be dread of anything either earthly or supernatural, and the more dreadful seems the height of his majesty, the less fear they feel that dwell in the shadow of it (“Of whom shall I be afraid ?") so that they are as David was, devoted to his fear; whereas, on the other hand, those who, if they may help it, never conceive of God, but thrust away all thought and memory of him, and in his real terribleness and omnipresence fear him not nor know him, yet are of real, acute, piercing, and ignoble fear, haunted for evermore; fear inconceiving and desperate that calls to the rocks, and hides in the dust; and hence the pecuïjar baseness of the expression of terror, a baseness attributed to it in all times, and among all nations, as of a passion atheistical, brutal, and profane. So also, it is always joined with ferocity, which is of all passions the least human; for of sensual desires there is license to men, as necessity; and of vanity there is intellectua] cause, so that when seen in a brute it is pleasant, and a sign of good wit; and of fear there is at times necessity and excuse,

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