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Alas, how vain! thy form remains

To prove that soul's idolatry;
It sinks to everlasting pains,

Because it placed its hope in thee.

Lost is the soul which thee revered,
Yet thousands seek thy worship still,
False god! how long wilt thou be feared,
Or blind the nations at thy will?

How long? thou art a captive now,
Thy pomp amd power are all decayed;
No more the soul to thee shall bow,
Jehovah reigns! let earth be glad!

GEMS OF BRITISH DIVINES.

NO. II.

JOHN HARRIS, Author of "MAMMON," &c.

DIODORUS Siculus relates that the forest of the Pyrenean mountains being set on fire, and the heat penetrating to the soil, a pure stream of silver gushed forth from the bosom of the earth, and revealed for the first time the existence of those rich lodes afterwards so celebrated. Covetousness yields up its pelf to sacred uses as unwillingly as if it were appointed to succeed the earth in the office of holding and concealing it; but let the melting influence of the cross be felt, let the fire of the gospel be kindled in the church, and its ample stores shall be seen flowing forth from their hidden recesses, and becoming "the fine gold of the sanctuary.”

But the last triumph of covetousness remained yet to be achieved. To have sold the temple for money, would have been an act of daring impiety: to make it the place of merchandise was, perhaps, still worse, it was adding sacrilege to impiety. Only one deed more remained to be perpetrated, and covetousness might then be satisfied. There was one greater than the temple. God so loved the world that he had sent his only begotten Son to redeem it-might not he be sold? Covetousness in the person of Judas looked on him, eyed him askance, and went to the traffickers in blood, and, for the charm of thirty pieces of silver, betrayed him,a type of the manner in which the cause of mercy would be betrayed in every succeeding age. Yes, in the conduct of Judas, the incarnation of cupidity, towards Jesus Christ, the incarnation of benevolence, we may behold an intimation of the quarter, from which, in all succeeding times, the greatest danger would arise to the cause of Christ. The scene of the Saviour's betrayal for money was an affecting rehearsal, a prophetic warning, of the treatment which his gospel might expect to the end of the world.

Money is a compendium of all kinds of worldly good, or so much condensed world; it is mostly desired for the sake of the gratifications it can purchase; it is sought and valued as a kind of concentrated essence which can be diluted at pleasure, and adapted to the taste of every one who possesses it.

LUTON LITERARY & SCIENTIFIC INSTITUTION.

THE subscribers and friends of this institution were favored on Tuesday last with the presence and aid of DR. ALLEN, of Highbeach, Essex. The room was crowded to

excess by a most respectable audience. In an introductory address occupying about half an hour, the learned Doctor expatiated on the advantages of knowledge. He hoped he should be excused if he assumed a solemn tone, but the object proposed by the institution on whose behalf he appeared demanded seriousness. To acquire knowledge was noble, but then it was necessary to observe that knowledge without wisdom was mere lifeless lumber; that wisdom, namely, which is productive of charity and goodness. The health of the mind, he observed, like that of the body, consisted in making all our actions bear on the end for which we were formed, and that end is the attainment of true wisdom. When mankind universally believe that "knowledge is power" only as it enables them to be truly wise, then the historian will have to write of the rise and progress, not of the decline and fall, of empires. How, the lecturer asks, is knowledge to be acquired? First. All the facts of the physical and moral world must be accumulated, as the rough materials for further use. Secondly. These rough materials must be grasped by the understanding, and aided by light divine shall be built up into a fabric, which is the noblest work of the great Master-builder,—a mind renewed after the image of Him who created it. This is the work of all true seekers of knowledge. Let each say to his mind, it shall lie waste no longer. A temple exceedingly glorious has to be erected, and to build it up within us is our aim. The lecturer referred to the circumscribed character of our knowledge. Though we may be scholars how little do we really know. A vast museum is around us, and the key to unlock its treasures is given us. That key is the science of correspondence, by which visible things represent invisible, and the book of matter coincides with the book of mind, and both harmonise with revealed wisdom. We shall then be wise when we see the glorious correspondence of revealed truth, the mind, and matter. Science, intelligence, and religion, are ONE, and woe to the man who endeavours to separate them. When mind

predominates-mind thus instructed by the treasures of the vast repository to which we are admitted-wars shall cease; man shall really walk erect, his face to heaven, his feet upon the earth; the light of wisdom shall shine resplendently with the ornaments of charity around it. It is thus that science and intelligence, wisdom and religion, shall be one vast temple, and our earth one little altar for its service. These are the principles which all ought to admire, and it will be life and health to propagate them.

A lecture on physiognomy followed, to which it is impossible our report can do justice. Perhaps it might be said that the iucidus ordo was not sufficiently conspicuous, and its absence renders a condensation of it extremely difficult. The discourse was a string of pearls, all beautiful, but destitute of, at least apparent, sequence. The following will sive some idea of the character of the whole. Physiognomy teaches us how far the mind can be understood by the visible sign; it enquires to what extent the inward emotions and sentiments are indicated by the external phenomena of the human frame. There is, unquestionably, an instinctive belief in such a correspondence, which leads to the use of a variety of terms. We say, for example, how mean, or how noble, such a man looks. Lord Chesterfield says that a good countenance is an introduction everywhere. Lavater carried his views to an extreme. According to him, the mind and the countenance should be like two clocks, so set, that when one pointed the hour, the other should strike. This is going too far. Still the expression of the face is wonderful.

"Smiles from reason flow,
To brutes denied."

We are all acquainted with the changes produced on the countenance by the various pursuits and occupations of men. Mark a vicious man,-

"Those tones, those looks so changed, that withering blight,
That sin and sorrow leave where'er they light."

Men are known by their form and gait: we can discern the medical gentleman, the divine, and the lawyer. Much more plainly does the exterior describe the existence of powerful passions. The dark scowl, the bloody lines of the faithful face, bring the murderer before us, as if in the very act. The lecturer then quoted the striking scripture expressions, which take for granted the truth of physiognomy. He alluded to the certainty with which the physician can form an opinion of his patient from the exterior appearances; the fathers of medicine did so, and young doctors should. The blood is a powerful indicator of inward feelings ;—

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-the pure and eloquent blood Spoke in her cheek and so distinctly wrote That we might almost say her body spoke."

There is the paleness of fear, and the redness of anger; and it is said of affection, "the hue of the young rose-bud lingered there."

Dr. Allen proceeded, at length, to shew why there was so often a discrepancy between the outward index and the inward feeling. The degeneracy of mankind, the deceptive arts practised to conceal the passions are among the reasons. As men become more perfect and more beautiful in body, and more excellent in mind, the correspondence will be more and more striking. The wisest and best of men have been beautiful, as Moses, Bacon, and Milton. (Here the eyes of the audience went in search of exceptions to this rule, so hard in its bearing on those not blessed with handsome faces.) The lecturer then eulogised the beauty of woman in the most glowing terms. (The Georgians and Circassians were praised enough to make our fair countrywomen jealous.) He alluded to the beauty of the higher classes, and attributed it to the fact, that great and noble men can command the prettiest wives. (Query?) Rising with his theme, the doctor described the power of love, which had doomed to the grave the finest hearts;love nourished by the gaze on the countenance of its object, and exercising

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