and his legs are firm and round. He has also a broad arched chest; a strong voice, and the faculty of retaining his breath for a long time without difficulty. In general there is a complete harmony in all his parts. His senses are good, but not too delicate; his pulse is slow and regular.

His stomach is excellent, his appetite good, and his digestion easy. The joys of the table are to him of importance; they tune his mind to serenity, and his soul partakes in the pleasure which they communicate. He does not eat merely for the sake of eating; but each meal is an hour of daily festivity; a kind of delight attended with this advantage, in regard to others, that it does not make him poorer, but richer. He eats slowly, and has not too much thirst. Too great thirst is always a sign of rapid self-consumption.

In general, he is serene, loquacious, active, susceptible of joy, love and hope; but insensible to the impressions of hatred, anger, and avarice. His passions never become too violent or destructive. If he ever gives way to anger, he experiences rather an useful glow of warmth, an artificial and gentle fever, without an overflowing of the gall. He is also fond of employment, particularly calm meditation and agreeable speculations-is an optimist, a friend to nature and domestic felicity-has no thirst after honors and riches, and banishes all thoughts of to-morrow.

A hundred years ago, most sermons had thirty, forty, fifty, or sixty particulars. There is a sermon of Mr. Lye's, an English clergyman, on the first of Corinthians, the terms of which he says I shall endeavor clearly to explain. This he does in thirty particulars, for the fixing of it on a ight basis; and then adds fifty-six more to explain the subject. What makes it the more astonishing is, his introduction to all these particulars. It runs thus, "Having beaten up and levelled our way to the text, I shall not stand to shred the words into any unnecessary parts, but shall extract out of them such an observation, as I conceive strikes a full light to the mind of man!

A colonel of a regiment of cavalry, was lately complaining, that from the ignorance and inattention of his officers, he was obliged to do the whole duty of the regiment. "I am (said he) my own captain, my own lieutenant, my own cornet,"-" And your own trumpeter, I presume," said a lady present.

Lord Mansfield being willing to save a man that had stolen a watch, directed the jury to bring it in value ten pence. "Ten pence! my lord," says the prosecutor, "why the very fashion of it cost me fifty shillings." "Perhaps so," replied his lordship, "but we are not to hang a man for fashion's sake.”

INSTRUCTIVE ANECDOTE OF LEONARDO DA VINCI.

“By heaven, and not a master, taught.”

When Leonardi da Vinci lay upon his death-bed, Francis the first, actuated by that instinctive reverence which great minds invariably feel for each other, visited him in his chamber. An attendant informing the painter that the king was come to enquire after his health, he raised himself from the pillow; a lambent beam of gratitude for the honor, lighted upon his eyes, and he made an effort to speak. The exertion was too much, he fell back; and Francis stooping to support him, this great artist expired in his arms. Affected with the awful catastrophe, the king heaved a sigh of sympathetic sorrow, and left the bed-chamber in tears. He was immediately surrounded by a crowd of those kind-hearted nobles, who delight in soothing the sorrows of a sovereign; and one of them entreating him not to indulge his grief, added, as a consolatary reflection, "consider, sire, this man was but a painter!"-" I do," replied the monarch, and I at the same time consider, that though as a king I could make a thousand such as you, the Deity alone can make such a painter as Leonardo da Vinci."

The Rev. J. Whitaker, the historian of Manchester, and the author of many other valuable works, died lately at his rectory in Cornwall. The following anecdote is related of this virtuous character: He was so well acquainted with Gibbon, that the manuscript of the first volume of The Decline and Fall of the Roman Empire was submitted to his inspection. But what was his surprise, when, as he read the same volume in print, that chapter, which has been so obnoxious to the Christian world, was then first introduced to his notice! That chapter Gibbon had suppressed in the MS. overawed by Mr. Whitaker's high character, and afraid of his censure.

The soul and body are like two enemies, who cannot quit each other; like two friends, who cannot bear each other; they are fastened by the strongest tie, and yet are often in direct opposition.

CORRESPONDENCES.

[In continuation from page 484.]

Seek ye first the kingdom of God and its righteousness, and all things shall be added unto you. Matt. vi. 33.

It ought not again to be passed over in silence, that JESUS. CHRIST speaks of the Patriarchs Abraham, Isaac, and Jacob, in their representative characters as figures of Himself, where He describes the blessedness of his kingdon, by sitting down with those pious fathers of the Jewish people; and in another place, by lying in the bosom of one of them, as Lazarus is described in the parable, where it is written, that when he died, "He was carried by the angels into Abraham's bosom :"+ For where could be the blessedness which the Saviour intended to express, if by Abraham, Isaac, and Jacob, nothing more had been meant than the society and friendship of those three men? The bliss of the heavenly kingdom is assuredly a heavenly and spiritual bliss, derived from the love of the DIVINE SOVEREIGN, and from mutual love; and consequently it would never have been figured and expressed by the association of merc human beings, unless they had been intended to represent that † Luke xvi. 22, 23.

*Matt. viii. 11.

VOL. I.

21

No. 12

BEST OF BEINGS, the CREATOR and REDEEMER of the universe, whose Divine mercy, and love, and wisdom, is alone the source of a solid and satisfactory joy to His penitent children. To the same purpose, it is plain from the concurrent testimony of the sacred Scriptures, that David was intended to represent JESUS CHRIST, since numberless things are spoken of that king of Israel, throughout the Sacred Records, and especially in the book of Psalms, which cannot be supposed in any sense to apply to him, unless the application be made to his figurative and representative character. And let any one read with due attention the blessing with which Jacob blessed his sons, as it is recorded in the 49th chapter of Genesis, and also the blessings pronounced by Moses on the twelve tribes, as recorded in the 33d chapter of Deuteronomy, and then say, whether he conceives it possible that those blessings could be applied, in any satisfactory sense and meaning whatsoever, to the sons of Jacob, and the twelve tribes, only so far as they were representative, both generally and individually, of those spiritual and eternal principles from JESUS CHRIST, which constitute at once His WORD, His kingdom, and His church. Let him read also the beginning of the 114th Psalm, where it is written, "When Israel went out of Egypt, the house of Jacob from a people of strange language, Judah was his sanctuary, and Israel his dominion," and then say, what is to be understood by Judah being the sanctuary, and Israel the dominion of Israel and the house of Jacob, unless something more be meant by Judah and Israel, than the mere tribes so denominated?

Was any further evidence necessary in confirmation of the position here intended to be established, it might be sought for, and successfully, in the writings of St. Paul, who declares expressly concerning some historical facts recorded in the book of Genesis, that they are an allegory,* in other words, that they involve an internal sense and meaning distinct from the letter; and who instructs us also, that the events which attended the journeyings of the children of Israel in the wilderness, are to be regarded as types, for so the original term tupoi, which we render ensamples, ought to have been expressed. The same Apostle again, in his Epistles to the Hebrews, manifestly considers the whole of the Jewish rituals in the same instructive point of view, as must be plain to every reader, who will be at the pains to pursue the edifying and interesting chain of reasoning which distinguishes that Epis

tie. And it is well known, that, directed by such an example, and supported by such authority, the primitive fathers of the Christian Church, who were most celebrated for their picty and learning, cherished the same spiritual ideas of the contents of the sacred Scriptures, as may be seen more especially in the writings of Jerome, Ambrose, Arnobius, Cassiodore, Hilary, Prosper, Chrysostom, Theodoret, and Tertullian. Thus, as the Right Rev. Author above quoted, expresses it, "They are unexceptionable witnesses to us of this matter of fact, that such a spiritual method of expounding the Scriptures did universally prevail in the Church from the beginning." And although some of them might possibly fall into extravagancies in their mode of interpretation, and might lament, as one of them (Jerome) is reported to have done, that in the fervors of a youthful fancy they had spiritualized what they had not understood, yet this is no argument against the truth of the thing itself; it is only a proof, amongst many others, that the best of men, through a blind and misguided zeal, may occasionally be mistaken; and is therefore a reason, not why we should cease to look for a spiritual interpretation of the Sacred Records, but only why we should seek and pray more earnestly for a pure light, and sure guidance, to direct us in our interpretations.

It must indeed be acknowledged, that, according to the above views of the subject, there is a difficulty in conceiving, at first sight, how historical occurrences, consistently with human freedom, could have been so directed and over-ruled by the ALMIGHTY, as to be made subservient to the purposes of bearing testimony to higher things, by pointing to the GREAT REDEEMER and His kingdom, and thus, in their significative and figurative character, manifesting and expressing the spiritual things of that kingdom. But this difficulty vanishes at once, if it be considered what and whose that wisdom was, which was concerned in such contrivance and direction. For, as the pious and Right Rev. Commentator on the Psalms excellently observes on this occasion, "The great Disposer of events, known unto whom are all His works from the beginning to the end of time, was able to effect this; and the Scripture allegories are therefore equally true in the letter, and in the spirit of them."* It must, therefore, be for ever lamented by every lover of piety and learning, that a writer, whose talents and erudition have both commanded and secured the respect of the Christian world, should be betrayed into the unguarded assertion, that in

* See Preface to the Psalms, p. 37.