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veniently avoided. There are many words to which they properly belong, and from which they cannot be separated without varying the sense. In all such cases, they ought to be retained. Had we been told that the preposition, which unites nouns in construction, belongs to the former rather than the latter noun, the loss of it would have been the loss of a limb that belonged to the body; but being differently instructed, I consider the ellipsis of the preposition, in a case where no other could be understood, in perfect consistency with the ellipsis of the noun. But the matter of ellipses is often the subject of peculiarity of taste. Some make a much greater use of them than others.
I sincerely thank Br. Drew, and the editors of other periodical works, for the favorable manner in which they have been pleased to speak of the plan and design of the Restorationist Review. This contemplated work is a novel one among us, and it belongs to our brethren to decide whether it shall exist, or whether it shall be lost, without ever coming to the light of this world.
SAMUEL C. LOVELAND.
From the Emporium.
THE RIGHT WAY.
There is one right way and a great many wrong ways of living, acting and speaking; of doing every thing, and the right is always the best, because it is the easiest, the safest, the most profitable, and the most pleasant. And it is much easier to show that the great mass of mankind mistake this way, than to give the reason why they do so. so. It is a plain road-there are pointers up at every corner-and he who runs may read. And yet, compared with the scattered croud, but a few
solitary travellers are to be found journeying on through life in the right way.
Most people who go wrong, know very well what they are about-and where they are. The prodigal, the drunkard, the grossly criminal, do not generally pretend that they are in the right way-they can give you many excuses for leaving it, and such perhaps as seem reasonable to themselves-I don't say satisfactory-for he who misses the way, never misses the forfeit—and all who travel the wrong road must pay the toll gatherer, however plausible the reason that brought them there may be.
Among these excuses one of the foremost and most frequent is, that the first wanderings were unintentional, and to them imperceptible—and that they have now gone so far astray that the force of habit prevents their return. This is just as reasonable as it would be for a man whose business lay in Boston, to persist in travelling to New Orleans, because by a mistake he had gone a day's journey south instead of east.
The truth is, the wrong way has a stronger fascination about it, the force and operation of which we see without being able to account for it—it is the same nameless and mysterious charm with which the serpent enchants the powerless bird-and full as it is of disappointments, and sorrows, few who have gone far in it ever return. There are a series of progressive steps from bad to worse, each of which when taken renders the task of getting back more difficult.
A great many men have a spice of idleness in their composition, that often tempts them into indulgencethose who are idle want to dress a little better than others-they must keep company like themselves; and these vices all sit, like the publican, at the receipt of the customs-every one who has to do with them must
pay his quota of the tax. It oftens happens too, that something is lost in society from the common stock of character-a thing that sticks by a man not according to his want, but his merit.
If the man who leaves the right road thus far, does not fall into the hands of heavier tax masters, still he is comparatively fortunate. Many pay heavily to intemperance, and disease keeps the next gate.
Some men reserve all their economical spirit for charitable occasions; they discourse largely on the subject when a little money is wanted for the relief of the poor: when the church calls for aid, or the collectors come for the road, or the pauper tax; you would think, to hear their stories, that these were the things that threatened men with poverty and ruin. But it is a great mistake. It is neither the government tax, nor the tax which abounding misery imposes on the humane, that causes so many estates to fall to pieces-so many men to become insolvents.
How much better would it be then for all of us to choose the right way; the choice requires, simply the exercise of reason-plain common sense, wherever it is permitted to preponderate over the passions, will be a sufficient guide; for, the reason why we see so many enigmas in the conduct of men is, that they control reason, instead of suffering reason to control them.
BENEVOLENCE OF GOD.
In turning over the sacred books, we find them full of various information concerning the interest which God hath taken in man from the very first, and the schemes which he hath on foot to meliorate our state, the desire he hath to contribute to our present happi
ness, and the views he hath of our future. He presents himself as our father, who first breathed into our nostrils the breath of life, and ever since has nourished and brought us up like children. He declares himself to have prepared the earth for our habitation; and for our sakes to have made its womb teem with various food, with beauty, and with life. For our sakes he garnished no less the heavens, and created the whole host of them with the breath of his mouth, bringing the sun forth from his chamber every morning with the joy of a bridegroom, and a giant's strength, to shed his peaceful light over the face of creation, and draw blooming life from the bosom of the earth. From him also was derived the wonderful workmanship of our frames-the eye, in whose orb of beauty is pencilled the whole orbs of heaven and of earth, for the mind to pursue, and know, and possess, and rejoice over, even as if the whole universe were her own-the ear, in whose vocal chambers are entertained harmonious numbers, the melody of rejoi cing nature, the welcomes and salutations of friends, the whisperings of love, the voices of parents and children, with all the sweetness and the power that dwell upon the tongue of man. His also is the gift of a bleeding heart, flooding all the hidden recesses of the human frame with the tide of life-his the cunning of the hand, whose workmanship turns rude and raw materials to such pleasant forms and wholesome uses-his the whole vital frame of man, which is a world of wonders within itself, a world of bounty, and, if rightly used, a world of the finest enjoyments. His also are the mysteries of the soul within-the judgment which weighs in a balance all contending thoughts, extracting wisdom out of folly, and extricating order from confusion; the memory, recorder of the soul, in whose books are chronicled the accidents of the changing world, and the fluctuating
moods of the mind itself; fancy, the eye of the soul, which scales the heavens and circles round the verge and circuits of all possible existence; hope, the purveyor of happiness, which peoples the hidden future with brighter forms and happier incidents than ever possessed the present, offering to the soul the foretaste of every joy; affection, the nurse of joy, whose full bosom can cherish a thousand objects without being impoverished, but rather replenished, a store-house inexhaustible towards the brotherhood and sisterhood of his earth, as the store-house of God is inexhaustible to the universal world; and conscience, the arbitrator of the soul, and touchstone of the evil and of the good, whose voice within our breast is the echo of the voice of God. These, all these, whose varied action and movement constitute the maze of thought, the mystery of life, the continuous chain of being-God hath given us to know that we hold of his hand, and during his pleasure, and out of the fulness of his care.-Irvine.
From the Unitarian. UNITARIAN BELIEF.- -OF THE CHARACTER OF GOD.
In regard to the character of this being-we believe him to be the Father of his creatures; in which character he is placed before us in the teachings of Jesus. We have full faith in what are called his moral attributes.-. We believe him to be infinite in power and wisdom; omnipotent, omniscient, eternal; so, we believe him to be a being of perfect benevolence, holiness, justice and truth; of mercy and compassion: and that, therefore, the happiness of the creatures he has made, both for time and eternity, is his great and only aim in all the plans of his providence. We accordingly reject, because