the potter power over the clay, of the same lump, to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured, with much long suffering, the vessels of wrath, fitted to destruction, and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory?" Rom. ix. 11-23.

To this I shall add nothing but—“ God hath concluded them all in unbelief, that he might have mercy upon all.-O the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? Or, who hath been his counsellor? Or, who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things; to whom be glory for ever. Amen." Rom. xi. 32-36.

G.

MISCELLANEOUS EXTRACTS FROM KÆMPF'S ESSAY ON THE TEMPERAMENTS, WITH REMARKS.

1.

"WILL not physiognomy be to man what the looking-glass is to an ugly woman?"— (Let me also add to the handsome woman. The wise looks in the glass, and washes away spots the fool looks, turns back, and remains as he was.)

2.

"Each temperament, each character, has its good and bad. The one has inclinations of which the other is incapable. The one has more than the other. The ingot is of more worth than the guineas, individually, into which it is coined; yet the latter are most useful. The tulip delights by its beauty, the carnation by its smell. The unseemly wormwood displeases both taste and smell, yet, in medicinal virtue, is superior to both. Thus is it that each contributes to the perfection of the whole."

I add, from St. Paul.

"For as we have many members in one body, and all members have not the same office, so we, being many, are one body, and have various gifts." Rom. xii. 4. "Shall the foot say, because I am not the hand, I am not of the body? If the whole body were an eye, where were the hearing? The eye cannot say to the hand, I have no need of thee."

"And these members, of the body which we think to be less honourable, upon these we bestow more abundant honour.-" But God hath tempered the body together, having given more abundant honour to that part which lacked, that there should be no schism in the body, but that the members should have the same care one for another." 1 Cor. xii. 15-25. "But God hath chosen the foolish things of the world to confound the wise, and the weak to confound the things which are mighty, and base things of the world, and things which are despised, hath God chosen; yea and things which are not, to bring to nought things that are; that no flesh should glory in his presence,” 1 Cor, i. 27, 28, 29.-" Let every man abide in the same calling wherein he was called." 1 Cor. vii. 20. The carnation should not wish to be the tulip, the finger an eye, nor the weak

desire to act within the circle of the strong. Each has its peculiar circle, as it has its peculiar form: to wish to depart from this circle is like wishing to be transported into another body.

3.

"We are assured that the activity of nature wholly changes the body within a year, yet are we sensible of no change of mind, although our body has been subjected to the greatest changes, in consequence of meat, drink, air, and other accidents; the difference of air, and manner of life, does not change the temperament,"

(The foundation of character lies deeper, and is, in a certain measure, independent of all accidents. It is probably the spiritual and immortal texture, into which all that is visible, corruptible, and transitory, is interwoven.)

4.

"The statuary may carve a block of wood into what form he shall please, may make it an Esop, or an Antinous; but he will never change the inherent nature of the wood *"

(To know, and to distinguish, the materials and form of men, so far as knowledge

* Memoires pour servir à l'Histoire de Brandenbourg.

contributes to their proper application, is the highest and most effectual wisdom of which human nature is capable.)

5.

"There is something sublime which beams in the eyes of certain persons and exacts reverence. This sublimity is the concealed power of raising themselves above others, which is not the wretched effect of constraint, but primitive essence, and is by nature herself directed to command. Each finds himself obliged to submit to this secret power, without knowing why, as soon as he perceives that look, implanted by nature to inspire reverence, shining in the eyes. Those who possess this natural, sovereign, essence, rule as lords, or lions, among men by native privilege, with heart and tongue conquering all." Gratiani Orac. Max. 42.

6.

"There are only four principal aspects, all different from each other, the ardent, the dull, the fixed, and the fluctuating."

(The proof of all general propositions is their application. Let physiognomonical axioms be applied to known individuals, friends or enemies, and their truth or falsehood, precision or inaccuracy, will easily be