pensations of Providence may appear to us, they are all grounded in infinite goodness and mercy, and will, to every sincere christian, work out an eternal weight of glory. In respect to the true and eternal God, we may indeed take up the language of the Psalmist and say, “Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy FACE."

In order to show distinctly the truth that is contained in this verse, permit me to call the attention of your readers to the nature of justice and judgment; for by a right understanding of these terms, we shall see that they do indeed form the habitation of the throne of God: I shall also endeavour to point out the spiritual meaning of mercy and truth; show the order of their proceeding, and state the reason why they are said to go before the face of JEHOVAH.

First, then, as to the nature of justice and judgment. These terms inasmuch as they are applied to the Divine Being, and are said to form the habitation of his throne, imply the spring and source of every divine action, of the dealings of Divine Providence, as they respect all the varied dispensations to the human race. Justice is the ground-work of judgment, and judgment is the out-birth or effect of justice, hence these two are so closely knit together, that nothing can be more so; they are as closely united as are thought and speech, essence and form, soul, and body, or affection and the sound which manifests it. Justice, being the ground-work and origin of true judgment, is a term which is interiorly expressive of the Divine GOODNESS or LOVE. This Divine Love as it exists in the Infinite and eternal God, is one and the same, both in intention and operation, to and upon all mankind, as well to the evil as the good, and to all the varied degrees of each. This doctrine is not only in agreement with right reason, and the true nature of things, but also with Holy Scripture, where it is said that our Heavenly Father "maketh his Sun to rise upon the evil and the good, and sendeth his rain upon the just and the unjust."

The divine justice, being a most ardent principle of love, willeth the eternal happiness of all mankind, and from this principle of justice, provideth the means of salvation for all in every age, in every state, world, and place. Thus Jehovah, who is justice in its very essence, is "good to all, and his tender mercies are over all his works." Did we but rightly consider the true nature and dignity of God, we should perceive that however unworthy we may prove of his goodness, however careless and indifferent we may be about our eternal concerns, still he exercises the same strict unalterable justice over us-his love and goodness abateth not towards us

his hand is stretched out still for our help, and in all our states, whether of backsliding or otherwise, his goodness and mercy follow us all the days of our lives in this world, and afterwards in the world to come, to all eternity. Surely under these just impressions of the eternal goodness of the Divine Being, we may take up the language of Scripture and say "O come, let us worship and bow down: let us kneel before the Lord our Maker. For he is our God; and we are the people of his pasture and the sheep of his hand." Ps. xcv. 6, 7.

As the term justice in reference to the Almighty, denotes the Divine Love, in its fixed, impartial, and unalterable integrity, so the term judgment signifies the Divine Wisdom or Truth, in which, and by which, the Divine Love is manifested, and from which all true and accurate judgment is formed. It is the Divine Truth, as it exists in its own brightness and purity, which makes all the necessary investigation of state-that brings to light the various shades and qualities of good and evil, as they are found to exist in human minds; and thus by bringing to light, and exhibiting the undisguised quality of the state of the human soul, the nature of human happiness is determined, and is found to accord strictly with the state of the inward life, as it respects the nature of its love to God and man. It is from this mode of judging of the infinite justice and judgment of the Lord, that we are able to prove the truth of that great Scripture doctrine, which states, that every man shall be rewarded according to his works! Surely with this exalted notion of the Divine justice and judgment we may lift up our voices to God and say in this beautiful and expressive language "Justice and judgment are the habitation of thy throne!" The reason why the divine justice and judgment are said to be the habitation of the throne of God, is, because the term throne not only signifies the whole angelic heaven, in which the divine Good and Truth more immediately dwell, but also the Divine Truth in its proceeding, manifestation, and operation upon the human heart. The natural principle, mind, and life, when in proper order, is as a throne, upon which the man with respect to his interior life, rests; thus by and from the throne every action of justice and judgment proceeds. Justice and judgment are said to be the habitation of the throne, to instruct us, that the Divine Truth proceeding, comes forth out of the divine justice and judgment, and that these are its fountain, home, and habitation. Nothing can pass through or come out of the throne of God, but what accords with strict justice and judgment, and grounded in infinite and eternal goodness. Nothing but divine justice and judgment, or Good and Truth can last

nothing but these can stand an external existence; and as these give birth, as it were, to the Divine proceeding or Throne of God, therefore it is said by the Psalmist "Thy throne, O God, is for ever and ever; the sceptre of thy kingdom is a right sceptre." Ps. xlv. 6.

Many, in their zeal to propagate what they suppose to be the doctrines of Christianity, set forth very erroneous views respecting the justice and judgment of God. They suppose that the Love of God willeth the salvation and happiness of all mankind; but that he cannot save and make happy the wicked, because this would be contrary to his justice: but alas! is not this supposing that the Divine Love, and the Divine Justice, are things in the Divine Mind, acting in opposition to each other-the former desiring and willing human happiness, and the latter preventing it? Is not this drawing down the Divine greatness to our littleness? Is not this judging of Divine Perfection from human folly and imperfection? would it not be the better and safer way, to elevate human littleness and imperfection, in order that it may approach nearer to the Divine greatness and perfection? Surely this would be the best way, and certain it is that by doing so, we should approach much nearer to the truth. These fatal and erroneous suppositions have led many to adopt the doctrine expressed by the pious Dr. Young in these words

"A God all mercy, is a God unjust."

A sentiment this, most fatally untrue-dishonourable to God, and prejudicial to the best interests of mankind. This doctrine, silly, and worthless as it is, is nevertheless maintained by a great and respectable body of christians. But however great and respectable the body may be that maintains it-it is a doctrine that will not bear the light of investigation; but when Divine Truth shall shine in splendour upon it, it will instantly shun the light, and hide its hated head in darkness and in folly! Let us then banish from our minds all such inconsistent ideas respecting our heavenly Father, and say with the Psalmist "Justice and judgment are the habitation of thy throne, mercy and truth shall go before thy face."

When we reflect that the Divine Love wills the happiness of all, and that the Divine Wisdom provides the means to accomplish this end, and that this end is accomplished in all those who accept and make use of the means, then the goodness of the Lord is exhibited in its lively colours, and human misery found to arise solely from the corrupt and obdurate heart of man, in refusing to accept of those things which would bless and make him happy.

The unalterable and unchangeable goodness of God is further

exhibited to our view in the statement made in the last clause of this verse, "Mercy and truth shall go before thy face." There are so many beauties in these few words, that we can hardly tell where to begin commenting upon them; for all is spirit and all is life! every letter is divinely inspired, and the more any person examines the Word of God, the more he will be constrained to exclaim in the language of the Patriarch-" Surely the Lord is in this place and I knew it not.”

With respect to the terms mercy and truth, we may observe that they have a similar signification to those of justice and judgment, only with this difference, that justice and judgment are significative of divine Love and Wisdom as they exist in the Lord: but mercy and truth denote the reception of justice and judgment by the church, and their operation upon the human mind, the former operating upon the will and replenishing all its affections, the latter influencing the understanding and enlightening the judgment. Thus divine justice, in its operation upon the will, becomes mercy; and divine judgment, in its operation upon the understanding, becomes truth, these are said to go before the face of Jehovah, because by the Lord's face is meant the Divine Clemency! the Divine Esse, such as it is in itself, as being the spring of all true felicity, and the source from whence are derived all the joys, blessings and delights, both of angels and men.

From these few scattered and imperfect remarks, we may obtain a slight glance of that richness of sentiment which is contained in this verse, and we shall feel a glow of inward satisfaction by elevating our minds to God, and joining our voices with that of the Psalmist in the sacred song, and saying-"Justice and judgment are the habitation of thy throne, mercy and truth shall go before thy face."

Finally, let us turn our faces to the Lord, that we may receive the light of the Divine Countenance, and be raised to enjoy the fulness of his presence in the kingdom of life and light, where we shall enjoy perfect and uninterrupted bliss for ever.

GULIELMUS.

ON THE PRACTICE OF SAYING GRACE. Messrs. Editors,

You will, perhaps, permit me part of a page in your useful publication, to make inquiry concerning the practice of saying grace, or asking a blessing before meals. It is a practice very generally followed by nearly all religious denominations. It is, however, by some professors of religion, neglected, some people

observe it at noon, but not at other times; others not at all; whilst some ask a blessing in silence. Some pious persons observe this devotional practice at all meals in succession: another practice I have also observed in some families is, that some appropriate grace is said by a child, and this occasionally I thought had no bad effect.

All these practices I have observed among ourselves as well as others, but very frequently to the total neglect of any Grace or Blessing. Now, through the medium of your Magazine, I wish to make inquiry concerning, 1. The origin of the practice of saying grace or asking a blessing. 2. Whether it is a christian obligation? 3. Whether we are blameless, as it regards ourselves, and especially our families, by neglecting this practice? And 4. I wish to elicit some general observations on the nature of these graces, on the method and opportunities of saying them, and by whom they may be offered up. &c.

If some of our pious friends would favour you with a judicious communication of the above nature, I am persuaded it would be very useful. Wishing soon to see one appear in your work, I subscribe myself yours respectfully,

PERCONTATOR.

EXTRACTS FROM VARIOUS AUTHORS CONCERNING

MAN.

"A Marvellous being that rises above himself, darting rays of glory beyond the reach of his own sight,"

Young.

"It is a beautiful and noble retrospect to take a view of Man, rising, in a manner, by his own efforts out of nothing, and dissipating, by the light of reason, that darkness in which he was by nature involved; to see him raise himself in imagination beyond his native sphere, penetrating the celestial regions, and, like the sun, encompassing with giant strides the vast extent of the universe; to behold him again, descending into himself; a task still more noble and difficult; there to investigate his own nature and faculties, and thence to discover the design of his creation. With this reason he has indeed conquered the universe; with this reason he has established an empire which knows no limits."

Rousseau.

"Man is never more diminutive, nor more grand, than when he considers himself in his relation to God; he then perceives an Infinite Being, whose image he is, and before whom he is but an