It is only modern Christianity that scouts this title.

The character of Judge, Lawgiver, and Executioner, best suits their doctrines; and the love and kindness of God (as the best and most loving of Parents) is, to a great extent, lost sight of.

On the other hand, the Socinian or Unitarian (as he calls himself) loses sight altogether of the Majesty of God, and sees nothing, and will see nothing but peace and love in his nature. But there are two things of which it may with truth be said,-" One of them you should keep constantly in view; and the other you should never lose sight of;”— His Love and His Justice.

Divine Justice is that attribute of Deity by which all receive that which is fitted for them, and which is properly their due. By this attribute (acting through the law) the impenitent and depraved come to

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their own place," and the wise and good ascend to their like in the heavens. In truth, Divine Love cannot exist without Divine Justice. The one is the necessary result of the other. That is not love which would force a man into company which he abhorred, and whose employments he could not bear, and then tell him that it was love which did it,—which would keep him in one constant state of unhappiness, and tell him that it was done from a wish to make him happy! No; However much the Father of mankind may desire to see them all in the heavens, yet where their disposition is the very opposite-their desires and pursuits directly opposed to the heavenly assembly-he does not drive them there. They have pursued a certain course, sought certain objects, cultivated certain dispositions, and nourished certain desires, until they form a portion (if I may so speak) of the mind itself, They are moulded to a certain form, and cannot change. Happiness (it is true) they desire; but their happiness is not the happiness of heaven. And hence it is that heaven to them would be the deepest hell. No! They must go to "their own place"-the place that they have made their own by their conduct and disposition.

Take a man whose life has

and who never was so happy

Reason itself will admit this as a truth. been passed in revelling and drunkenness, as when in company like himself. Let that man die, and then place him in the company of angels and saints in glory, where all is love, and purity, and peace. Will he be happy among them? Nay, answer the question fairly, or let experience decide.

Now this is the very case hereafter; as the tree falls, so it lies." As man dies, so he remains when therefore he dies, with a love of sin in his heart; he will flee the company of the righteous, and seek communion with sinners, as his fittest companions. God forces no man to hell!

Those who enter there enter of their own accord, and seek it as their own place."

The Almighty is "loving unto every man ;" and therefore he forces none. He treats all mankind as His children. He does not wish any to quit His presence; but if they cannot and will not dwell with him, He does not force them to do so. Hence the justice of God is not vindictive justice; it does not spring from revenge or hatred. He does not say to the sinner,-" Thou hast treated me with neglect, and now I will return thy crime with interest upon thy own head!" No! His decision is, "Thou hast chosen thine abode,-selected thy companions,and made the choice of thy pursuits. I force none. I would have wished thee to reside with me, but since thou canst not be happy with me, thou must go to the place to which thy wishes point, and where thy companions are. It is thy own choice and not my decrees which have sent thee to thy chosen friends;-thou hast fixed thine own destiny, and thou must seek thy chosen habitation." If the Lord spoke in an audible voice to a departed sinner, such would be the tenor of his address; and still without it, the judgment remains the same; for the Lord permits the sinner's decision. This subject is one of all others the most important to man. To know that God loves us; but that he is just and will not force us, is of all other knowledge, that which most closely concerns us.

But here some will say,-"What has this to do with the subject? What has this to do with being careful for nothing?" I reply, The object of the text is to teach us that the things of earth should not engross the mind, and that even where those things are trying, we should refer the whole to God" by prayer and supplication."

The earth is a state of trial. It does not produce final issues—it merely leads to them. It is the world to come which must shew the "issue of life." God, in this world, is loving and just; LOVING, by opening to us the kingdom of heaven; offering us every assistance in our way thither; enabling us to conquer every enemy, if we earnestly desire it; and bringing us at length safely to rest. And he is JUST, because if we refuse his offers, He suffers us to take the way we choose, and (as of old) says,-" They are united to their idols-let them alone." Money is their divinity; let them have it! Fame they seek for; let them attain it! Pleasure is their idol; let them grasp it! Let them alone! Justice and love are joined. Love will not force or constrainjustice lets the sinner take his own way freely.

Nothing is more destructive to religion than worldly care, when that care has attained too much of strength and importance.

The mind,

occupied by the things of earth, cannot devote itself to the things of eternity. It is the feet usurping the place of the head; earth taking the preeminence of heaven. Yet care is necessary. A man ought not to go through the world carelessly, and without thought or attention. No; be careful as well as diligent. Be careful that your worldly concerns are conducted with reference to eternity. Remember, whether you think of it or not, that every action which you perform on earth has an issue and a consequence hereafter! Your conduct-your companionsyour resolutions and final acts, are all written in the book of life, and will appear when that book is opened before you in the life to come! Be careful that your religious professions are adopted and professed in sincerity; that neither interest nor influence, neither pride nor passion, induces you to profess what you do not believe, or to speak of what you do not feel. Be careful that those around behold your you life in accordance with your profession, and that they shall not say,-"Aye! He can talk wisely and well, but he is no better than others.”

Of these things, and respecting these things, be careful. You cannot be too careful; but in merely earthly things—“ What you shall eat or what you shall drink, or wherewithal shall you be clothed," here “be careful for nothing"-do not set your heart upon them; but, leaving your course through the world to be guided by One who knows best what is best for you, "by prayer and supplication make your request known unto God."

First, then, by Prayer. Prayer is not the mere enunciation of a set of words. These are but the expression of prayer-its outward form or body. Prayer itself may exist without one spoken word, or one outward gesture. The poet Montgomery beautifully expresses this:

Hence our Lord says,-" Pray always;" a command which would be impossible if it signified merely audible sounds.

But prayer is the

constant rising of the mind to heaven-the ascension of the desires to God; and these can always rise to the Maker and Protector of all.

But "supplication" is joined with prayer. This indicates an outward or sensible expression of some request, which is preferred to the Almighty; and the request indicated in the text is, That our minds and hearts should be weaned from the world, and that our every wish and desire should centre in heaven!

Here, however, do not forget that "where your treasure is," that is, wherever that which you principally value is, "there will your heart be also." Your affections will be placed upon that which pleases and delights you most. It should therefore be your care, "by supplication and prayer" to God, to obtain such a change of heart, that your "affections may be fixed on things above, not on things of the earth." If to prayer-constant prayer, sincerity is added, your request will be granted. You will, like the dove of Noah, return with the olive branch of peace; and the end will be, that all things both on earth and from your enemies below, will "work for your good."

B. P.

THE DEPENDENCE OF LANGUAGE UPON CORRES

PONDENCES.

[Continued from page 301.]

57. The philosophical arrangement of the alphabet, as exhibited by Ellis and Pitman in their works on the phonetic representation of the English language, at once lays open many of the arcana connected with the permutation of letters. We there see the articulate sounds of the human voice arranged in their natural pairs, viz., p and b, t and d, k and g (the g sounded as in gay), f and v (as in fain and vain). These pairs of letters are called natural, because their respective members differ only in the depth or intensity of their sound, the first of each pair being light, the second heavy, and are consequently interchangeable with each other. Thus when a Welshman first attempts to pronounce the English language, he invariably substitutes p for b. The numeral which the Romans called duo, we call two; their crassus we have changed to gross, and their brevis into brief. There is a similar family relationship, and a similar capacity of interchange, between the four liquids, lr, m n. Besides this, it must be understood that the consonants are sounded, not by the vocal organs collectively, but by the lips, palate, teeth, &c. individually, and that under certain circum

stances, men, instead of using the consonants which their neighbours do, adopt those of another organ, but always according to some settled and impersonal law. The vowels also have their laws of permutation, but these are not so well understood as the laws which attach to consonants; and as the character of a word depends almost entirely upon its consonantal elements, the vowels are usually disregarded. The nature of vowel permutations may be readily apprehended when we look on such words as strong and strength, dare and durst, give and gave.

58. Furnished with the knowledge of these principles, we see at once how the glossary of any given period may be completely metamorphosed in the course of a few centuries, especially if there be no literature to fix and preserve the orthography. The object of philosophical etymology is to investigate these principles in all their bearings, and thus determine the relationships of languages. For words the most unlike are often shewn to be identical in essence, and consequently their common origin, at some remote period, is clearly certified, and the search for the primitive roots immensely facilitated. The study of the Latin language, conjointly with that of the modern European ones to which it gave rise, such as the Italian, French and Spanish, and with the German and English tongues, is exceedingly useful to those who seek to determine these principles. Thus, on comparing English with Latin, eat is found in edo, folk in vulgus, brave in probus, wolf in vulpes, have in habeo, govern in guberno, worth in virtus, wasp in vespa, wind in ventus. We do not mean to imply that these several words are all derived directly from the Latin, though some of them are, the others having come proximately through the Teutonic tongues. They are merely cited to shew the nature of the verbal affinities we are describing. The French aveugle, on the other hand, a word of precisely the same character, is immediately derived from the Latin aboculus. Some of the differences between the Germanic languages and the Latin appear far more curious, when we bear in mind that both are descended from the same primitive parentage. The initial c or k sound of the Latin, for instance, often appears in German as what we mark by h, and many of the identical words in which this happens, are possessed by ourselves, through the medium of the Anglo-Saxon. Thus our word head (German haupt) is the same as the Latin caput; while our heart (German herz) is the cor, cordis, of that language. Occasionally the reverse occurs, as in garden, German garten, Latin hortus. An equally curious series of another kind is seen in tévτe, quinque, cinq, fünf, five. One of the most striking examples of the exchanges which take place among the liquids, is our word pilgrim, which is the same as the Latin peregrinus; and