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ment, and the difficulties attendant upon the labours of a faithful minister in such a state of matters can only be understood by one who has himself encountered them.

THE WISDOM OF GOD IN THE CREATION
OF THE VEGETABLE WORLD.
BY THE REV. WILLIAM GRANT.
"The earth is full of the glory of God."

"ALL the parts of the world are so constituted that they could neither be better for use, nor more beautiful for show." Such was the reflection of one who lived ignorant of the true God (Cic. de Nat. Deor.) Not dissimilar is the language of the inspired apostle, "The invisible things of God, from the creation (constitution) of the world are clearly seen, being understood by the things that are made." From this undoubted truth he draws the following lesson, "so that they are without excuse, because when they knew God they glorified Him not as God, neither were thankful." Romans i. 20, 21. To make this subject plainer, to display your blindness in overlooking such wisdom and kindness and power as are stamped on the works of God, let me endeavour to make known their greatness. Suppose the years rolled back to that time when, at the command of God, light first displayed the new-born earth, that you were with Him when he bade the firmament arise; that you now beheld the dry land appear, rising from the waters, a mass of rugged unclothed rock. The second evening of creation sets in, and now let its solitary hours of quietness be spent in arranging the duties of the coming day. Before the morning dawns, attempt to frame some plan by which the vegetation of the earth shall be produced. Put forth from your view the work of creation. It is not the power I speak of, but the wisdom. Suppose that by some magic power you had but to wish and it was done to plan their forms, and qualities, and numbers, and situations, and at once reality appears clothed with all the qualities you desired them to possess; you are not required to build, but to plan. See what a variety of provisions you must make, what a multiplicity of objects you must attain ere you can equal the system whose wisdom you overlook. The structure of the various herbs must be so contrived as to absorb the moisture of the soil, and breathe it forth; they must be provided with organs which can assimilate the rain and the tender dew to their own substance; they must be instructed to absorb the noxious gases which exist in the atmospheric air; their roots must be taught to strike downwards into the soil, or to cling to the barren rock; their leaves to expand to the enlivening sun. The juices which nourish them must, at certain seasons, be shaped into buds, and blossoms, and seed bearing fruit; all the varied organs requisite for this must be planned; organs various in each and these varied in all. When all this has been done, the difficulty has scarce commenced, it is but the threshold of greater and more arduous toils.

Every part of the earth has a different soil or a dif ferent climate, you must provide for this. The most uxuriant of the fruit-bearing trees of the tropics, are but stinted and useless shrubs in a colder climate; those which flourish here, degenerate to barren herbs when transported to other climes. What change shall you make? What difference between them? What form

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or organs will remedy the evil? or how will you so modify and allot these changes that every soil and every clime shall have their due proportions? What skill or wisdom can devise a scheme so well adjusted as that which now exists? "Such knowledge is too high for us." Even when aided by the observation and experience of ages, we cannot tell the actual distribution of plants; nay, we do not even know with certainty the best situation or the best mode of cultivation for the most familiar and well-known herb; all that we have learned by practice and patient research is, that the situation which is, is the best. We imitate and adopt the lessons which nature affords, thus confessing the wisdom of its Creator, and our own ignorance. Not knowing in what these advantages consist, though we know they do exist, our utmost skill is directed to learn the rules of nature and adopt them.

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But the difficulty still continues to increase. clothing of vegetation is not merely for ornament; not merely to purify the air, and to season the earth; it is also the food and support of myriads of animals,—for the beasts of the field, for the birds of the air, for insects, and for man himself. Can your wisdom devise a sufficiency for all these various tribes? can it secure a continual provision, or one suited to the varied forms and appetites, and internal structure of unnumbered species? Can you provide not only a sufficiency for each a supply not merely large enough, and varied enough to prolong the existence of so varied and so numerous a host of creatures, but so abounding in variety as to please and gratify the senses, and help to cheer and gladden the period of life? All this has been planned by the wisdom of God. Is it not strange that such surpassing skill should have failed to call forth your attention or awaken praise?

But your wisdom must be taxed still further; you must not only choose the situation where each plant can grow, you must place them where they are required. Attention must be paid to the inhabitants who require them as well as to the soil which will bear them. The inhabitants of the tropics must be nourished with vegetable food, their land must abound with such fruits of the earth as may be plucked with impunity; to the natives of the frozen north such fare would prove useless, nay injurious. The flesh of animals is the nourishment which their climate requires. But how are they to sustain their herds without vegetation? and what plants can thrive amid biting frosts and perpetual snows? He who provides for the ravens when they cry, has not failed to supply the wants of his creatures-the reindeer and the seal are the food of man; the one finds support in the frozen sea, the other in the peculiar moss that flourishes amid regions of snow, and there alone.

There is still another testimony to the wisdom of God-one which is seen by all, although too often unable to awaken praise in the selfish heart of man. In the very decay of the herbs and plants around us, there exists a principle of renovation and life. In dying they increase, and nourish the soil from which their successors are about to spring. The superabundance of this season prepares the earth for another, and secures an ample supply for the next. Thus like the fabled phoenix, which after all was but an emblem of nature; the vegetation of the earth contains the elements of life in its death, the germ of nourishment and future being in its decay.

and a very just remark, of the Jewish expositors, that the appellation of the "King," in the book of Psalms, is an appropriate title of the Messiah; insomuch, that wherever it occurs, except the context directs it to some other special meaning, you are to think of no earthly king, but of the King Messiah. By the admission, therefore, of these Jewish commentators, the Messiah is the immediate subject of this psalm.

To have contrived such a scheme is utterly beyond the wisdom of the wisest of men. If then they could not arrange the duties of one day of creation, and that, perhaps, the least complicated of any-how far would the duties of the others transcend their skill! But say the plan had been laid before them; that every herb had been described, its qualities, its form, and situation; -who could create them? who can form the smallest or the simplest of plants though endless years were allotted for the task? How great then, how wise was He who planned and executed; who spoke and it was done! How kind, how considerate to prepare such a habitationment which set forth the union between the Redeemer for man, to deck it with every ornament to supply it with every necessary, to store it with abounding comfort! and how strange that man, seeing and tasting these unnumbered mercies, should be ungrateful to Him who gave them! For how fitting is the language of the Psalmist, O Lord our God how excellent is thy name in all the earth.'

ANALYSIS OF THE FORTY-FIFTH PSALM. ABRIDGED FROM BISHOP HORSLEY. PREFACE AND FIRST SECTION.

THIS forty-fifth psalm is a poetical composition, in the form of an epithalamium or song of congratulation, upon the marriage of a great king, to be sung to music at the wedding-feast. The topics are such as were the usual ground-work of such gratulatory odes with the poets of antiquity: they all fall under two general heads the praises of the bridegroom, and the praises of the bride. The bridegroom is praised for the comeliness of his person and the urbanity of his addressfor his military exploits for the extent of his conquests for the upright administration of his government for the magnificence of his court. The bride is celebrated for high birth-for the beauty of her person, the richness of her dress, and her numerous train of blooming bridemaids. It is foretold that the marriage will be fruitful, and that the sons of the great king will be sovereigns of the whole earth. Now the relation between the Saviour and his Church is represented in the writings both of the Old and New Testament under the image of the relation of a husband to his wife. It is a favourite image with all the ancient prophets, when they would set forth the loving kindness of God for the Church, or the Church's dutiful return of love to him; while, on the contrary, the idolatry of the Church, in her apostasies, is represented as the adultery of a married woman. The image has been consecrated to this signification by our Lord's own use of it, who describes God in the act of settling the Church in her final state of peace and perfection, as a king making a marriage for his son. Hence it should seem that this epithalamium, or song, celebrates no common marriage, but the great mystical wedding: Christ is the bridegroom, and the spouse his Church. And accordingly it was the unanimous opinion of all antiquity, without exception even of the Jewish expositors, that this is one of the prophecies which relate to the Messiah and Messiah's people. Thus on verse 1. "I speak of the things which I have made touching the King," or, "unto the King," or, as the original might be still more exactly rendered, "I address my performance to the King,”—it is a remark,

Farther, to settle this point of the general subject of the psalm, I must observe, and desire you to bear it in remembrance, that in the prophecies of the Old Testa

and his Church, under the figure of the state of wedlock, we read of two celebrations of that mystical wedding, at very different and distant seasons; or, to be more distinct and particular, we read of a marriage -a separation, on account of the woman's incontinence, i. e., on account of her idolatry-and, in the end, of a re-marriage with the woman reclaimed and pardoned. The original marriage was contracted with the Hebrew Church, by the institution of the Mosaic covenant, at the time of the Exodus; as we are taught expressly by the prophets Jeremiah and Ezekiel. The separation was the dispersion of the Jewish nation by the Romans, when they were reduced to that miserable state in which to this day they remain. It is this event which is predicted in many prophecies, as the expulsion of the incontinent wife from the husband's house. Her expulsion, however, was to be but temporary, though of long duration. The same prophecies that threatened the expulsion, promise a reconciliation and final reinstatement of her in her husband's favour." Where is this bill of your mother's divorcement?" saith the prophet Isaiah. The question implies a denial that any such instrument existed. And in a subsequent part of his prophecies, chapter liv. 5-7., he expressly announces the reconciliation; which is to be made publicly, as we learn from the latter part of the Apocalypse. After Christ's final victory over the apostate faction, proclamation is made, by a voice issuing from the throne,-" The marriage of the Lamb is come, and his wife hath made herself ready." And one of the seven angels calls to St. John," Come hither, and I will show thee the Lamb's wife." Then he shows him "the holy Jerusalem." These nuptials, therefore, of the Lamb are not, as some have imagined, a marriage with a second wife, a Gentile Church, taken into the place of the Jewish, irrevocably discarded: no such idea of an absolute divorce is to be found in prophecy. But it is a public reconciliation with the original wife, the Hebrew Church, become the mother Church of Christendom, notified by the ceremony of a re-marriage; for to no other than the reconciled Hebrew Church belongs in prophecy the august character of the Queen Consort. The season of this renewed marriage is the second advent, when the new covenant will be established with the natural Israel; and it is this re-marriage which is the proper subject of this psalm.

The psalm takes its beginning in a plain unaffected manner, with a verse briefly declarative of the importance of the subject, the author's extraordinary knowledge of it, and the manner in which it will be treated. My heart is inditing a good matter;" or, rather, "My heart labours with a goodly theme.” "I address

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my performance to the King;" that is, to the great King Messiah. "My tongue is the pen of a ready writer;" that is, of a well instructed writer,-a writer prepared and ready, by a perfect knowledge of the subject he undertakes to treat.

But with what sense and meaning is it that the Psalmist compares his tongue to the pen of such a writer? It is to intimate, that what he is about to deliver, is no written composition, but an extemporaneous effusion, that what will fall, however, in that manner from his tongue, will in no degree fall short of the most laboured production of the pen of any writer, the best prepared by previous study of his subject; inasmuch as the Spirit of God inspires his thoughts and prompts his utterance.

After this brief preface, he plunges at one into the subject he had propounded; addressing the King Messiah as if he were actually standing in the royal preAnd in this same strain, indeed, the whole song proceeds; as referring to a scene present to the prophet's eye, or to things which he saw doing.

sence.

This scene consists of three principal parts, relating to three grand divisions of the whole interval of time, from our Lord's first appearance in the flesh to the final triumph of the Church upon his second advent. And the psalm may be divided into as many sections, in which the events of these periods are described in their proper order.

The first section, consisting only of the second verse, describes our Lord on earth in the days of his humiliation. The five following verses make the second section, and describe the successful propagation of the Gospel, and our Lord's victory over all his enemies. This comprehends the whole period from our Lord's ascension to the time not yet arrived of the fulfilling of the Gentiles. The sequel of the psalm, from the end of the seventh verse, exhibits the remarriage, that is, the restoration of the converted Jews to the religious prerogative of their nation.

I. The second verse, describing our Lord in the days of his humiliation, may seem perhaps to relate merely to his person, and the manner of his address.

"Thou art fairer than the children of men ; Grace is poured upon thy lips :

Therefore God hath blessed thee for ever."

We have no account in the Gospels of our Saviour's person; but, from what is recorded in them, of the ease with which our Saviour mixed in what in the modern style we should call good company,-of the respectful attention shown to him, beyond any thing his reputed birth or fortune might demand, and the manner in which his discourses, either of severe reproof or gentle admonition, were received, we may reasonably conclude, that he had a dignity of exterior appearance, remarkably corresponding with that authority of speech which, upon some occasions, impressed even his enemies with awe, and with that dignified mildness, which seems to have been his more natural and usual tone, and drew the applause and admiration of all who heard him. "Never man spake like this man," was the confession of his enemies; and, upon his first appearance in the synagogue at Nazareth, "all bare him witness, and wondered at the gracious words which procceded out of his mouth." Thus, without knowing it, the congregation attested the

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completion of this prophecy of the Psalmist, in one branch of it,-in the "grace" which literally, it seems, was poured upon his lips." But certainly it must have been something externally striking-something answering to the text of the .Psalmist in the former branch, "Adorned with beauty beyond the sons of men," which, upon the same occasion, before his discourse began, "fastened the eyes of ail that were in the synagogue upon him,"—that is, upon the village carpenter's reputed son; for in no higher character he yet was known. We may conclude, therefore, that this prophetic text had a completion, in the literal and superficial sense of the words, in both its branches, in the beauty of our Saviour's person, no less than in the graciousness of his speech.

But beauty and grace of speech are certainly used in this text as figures of much higher qualities, which were conspicuous in our Lord, and in him alone of all the sons of men. That image of God, in which Adam was created, in our Lord appeared perfect and entire. This was the beauty with which he was adorned beyond the sons of men. Again, the gracefulness of his speech is put figuratively for the perfection, sublimity, excellence, and sweetness of the doctrine he delivered, the glad tidings of salvation. This is the grace which is poured over the lips of the Son of God.

It is to be observed, that the happiness and glory to which the human nature is advanced in the person of Jesus, the man united to the Godhead, and now seated with the Father on his throne, is always represented in holy writ as the reward of that man's obedience. In conformity with this notion, the Psalmist says" Therefore," for this reason, in reward of the holiness perfected in thy own life, and thy gracious instruction of sinners in the ways of righteousness, "God hath blessed thee for ever," hath raised thee from the dead, and advanced thee to endless bliss and glory.

Thus the Psalmist closes his brief description of our Lord on earth, in the days of his humiliation, with the mention, equally brief, but equally comprehensive, of the exaltation in which it terminated.

A NEW YEAR'S DAY HYMN.
BY CHARLES MOIR, ESQ.

O THOU whose glory fills the heavens,
Whose bounty clothes the earth,
To thee a hymn of thanks we raise
For blessings from our birth.
For that untiring love thou dost

From day to day renew,
O may it on our hearts descend

Like heaven-distilled dew.
For mercy great, unending still,

Which gave up to the grave Thine only Son, the sinless One,

Our sinful souls to save. While entering on another year

Our cares on Thee we cast, Beseeching aid in days to come

Which cheered us through the past,

That still the freedom may be ours
To kneel down in thy sight,
And worship Thee at shut of day,
And in the morning light.

That from temptation's fatal paths
Thou turn our steps away;
And keep us from unholy thoughts
That lead the mind astray.
No more may lust of worldly wealth
Command thoughts that are Thine;
Nor may we envy other's lot,

Or at our own repine.

Than all the riches earth can boast

Or gems beneath the sea,
We know the pious, humble heart,
More precious is to Thee.

How needful, then, to train our thoughts,
And fan the heavenly flame
Of faith, in the believing heart,

Triumphing o'er sin and shame.

And holding by the Word, Thou hast
For grace and guidance given,
Pass through this world in holy fear,
True candidates for heaven.

BIOGRAPHICAL SKETCH.

JOHN MASON GOOD, M.D. PART I.

BY THE EDITOR.

THE tather of this distinguished man was a minister belonging to the English Independents, and his mother was the favourite niece of John Mason, the celebrated author of the Treatise on Self-Knowledge. The subject of the present Sketch enjoyed the high privilege of being reared under the immediate tuition of his father, who resigned his pastoral charge that he might devote himself exclusively to the education of his children. At the earnest request of his friends, however, Mr Good was prevailed upon to associate with his own family a limited number of pupils, and in this way the advantages of a private were to some extent combined with those of a public education. The mode of instruction pursued, appears to have been remarkably judicious, and accordingly, its beneficial effects were speedily perceived in the rapid progress of his pupils, not merely in the acquisition of knowledge, but of proper habits of reflection and study. In proof of this we may advert to one peculiarity well worthy of imitation, the habit of "abridging and recording in common-place books, upon the plan recommended by Mr Locke, the most valuable results of their researches." The value of this plan

lies, we conceive, not so much in the stores of knowledge which are accumulated, as in the art which is ac

quired of carefully noting and judiciously selecting those facts or passages of authors which are worth remembering. The truth is, the great end of education, especially in its earlier periods, should be the mental training of the child to industry, and activity, and habits of reflection; and if there is any one error which is more liable to be fallen into in the present day than another, it arises from the anxious desire which is evinced to put the child in possession of knowledge, rather than to give him the capability of acquiring it. Against this error Mr Good seems to have been particularly on his guard, and the benefits were incalculable, in so far as the subject of our present Sketch was concerned; his whole future life was characterised by the most unwearied industry and perseverance, and activity of thought.

At the age of fifteen, John Mason was apprenticed to Mr Johnston, a surgeon apothecary at Gosport, and for

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the first time in his life quitted the paternal roof. a youth educated under other circumstances, this would have been a critical, a trying season; but the principles imbibed and the habits acquired under the careful and judicious superintendence of his father, showed themselves in the industrious exertions of the young appren tice.

The death of Mr Johnston led to a change in Mr Good's plans, and accordingly, after a short time spent in Havant, where he enjoyed the society and advice of his father, he entered into a partnership with a Mr Deeks, a respectable surgeon in Sudbury. Before engaging, however, in this new undertaking, he spent nearly a year in London in laborious professional study, the effects of which were soon apparent in the increasing reputation which he acquired in Sudbury and its neighbourhood. Though at that time only twenty years of age, his medical skill, his cheerful and fascinating man. ners, his kind and judicious treatment of his patients, brought him a most extensive practice. The following year he married Miss Godfrey, an amiable and accomplished young lady, in whose society he promised himself much solid and substantial enjoyment; but, alas! how frail and fleeting is all earthly bliss! In little more than six months after his marriage, his youthful bride died of consumption. To a heart possessed of such warm and affectionate sensibility, this dispensation must have been peculiarly trying, and more especially as we have little reason to think that he was other than a stranger to the consolations of the Gospel. His time was wholly spent in desultory study and in the active duties of his profession. After nearly four years of widowhood Mr Good entered into a second marriage; the object of his choice was a daughter of Thomas Fenn, Esq., of Balingdon house, a banker in Sudbury,-a union which for thirty-eight years was the source of much happiness to both parties.

A short time after this event, Mr Good fell into circumstances of considerable pecuniary embarrassment. Instead, however, of submitting to be extricated from his difficulties by his father-in-law, who generously stepped forward to his assistance, he resolved, in a noble spirit of independence, to extricate himself by his own

exertions. It is thus that benefit is often evolved from apparent evil. This calamity, which would have crushed forth his energies with remarkable vigour and success. a mind of an inferior description, prompted him to put His biographer thus remarks :

persevering and diversified. He wrote plays; he made translations from the French, Italian, &c.; he composed poems; he prepared a series of philosophical essays; but all these efforts, though they soothed his mind and occupied his leisure, were unproductive of the kind of benefit which he sought. Having no acquaintance with the managers of the London theatres, or with influential tragedies or comedies brought forward; and being totally men connected with them, he could not get any of his unknown to the London booksellers, he could obtain no purchasers for his literary works; so that the manuscript copies of these productions, which in the course of two or three years had become really numerous, remained upon his hands; yet nothing damped his ardour. He at length opened a correspondence with the editor of a London newspaper, and became a regular contributor to one of the Reviews; and though these, together, brought him no adequate remuneration, they served as incentives to hope and perseverance."

"Mr Good's exertions, on this occasion, were most

Several of the employments here enumerated are far from indicating a mind as yet brought under the influence of divine truth, but the impressions of his early years were not altogether effaced. To religion, as far as he had yet become acquainted with it, he was warmly attached, and accordingly, subjects intimately connected with it appear to have constituted the theme of several of the essays composed at this time; of these, the biographer has inserted one of considerable ingenuity on "Providence."

Early in the year 1793, Mr Good was invited to enter into partnership with a surgeon and apothecary of extensive practice in London. This proposal he gladly embraced, as holding out to him the prospect of being | able to discharge all his debts. In this, however, he was mistaken; his partner, he soon found to his cost, was a foolish and imprudent man. "The business failed, the partnership was dissolved, Mr W. died in the Fleet Prison, and Mr Good was again generously assisted by his affectionate relative at Balingdon house." His energy, however, was still unrepressed; he persevered in the faithful discharge of his professional duties from year to year, until at length he found himself established in a very extensive and lucrative practice. In the literature of his profession, Mr Good was laborious and indefatigable; and in a short time he was regarded as one of the leading medical practitioners of the metropolis. His associates, however, were chiefly limited to a class of literati, who, proud of the exertions of human reason, are unwilling to bow implicitly to the dictates of revelation. In the end of last century, Socinianism was the school of theology to which many of the principal literary men of London adhered, and at the head of this coterie of proud worshippers of human reason stood Dr Wakefield and Dr Geddes; the former, one of the most eminent classical scholars of his day, and the intimate friend of Mr Fox; the latter, occupying the place assigned to him by the common consent of his associates, of leading the theological sentiments of that perverted school. The description of Mr Good's first interview with Geddes is so interesting, that we make no apology for extracting it.

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other side, in discoursing upon the politics of the day. On this topic we proceeded smoothly and accordantly for some time, till at length disagreeing with us upon some points as trivial as the former, he again rose abruptly from his seat, traversed the room in every direction, with as indeterminate a parallax as that of a comet, and loudly, with increase of voice, maintaining his position at every step he took. Not wishing to prolong the dispute, we yielded to him without further interruption; and in the course of a few minutes after he had closed his harangue, he again approached us, retook possession of his chair, and was all playfulness, good humour, and wit."

This is a faithful portrait, we doubt not, of one of the most eccentric and dogmatical men that ever lived: Possessed of considerable learning, his mind was nevertheless reckless and unrestrained, of which we have ample proof in his published version of part of the Old Testament, which was exposed by Dr Horsley in the British Critic, with his wonted ingenuity and critical

acumen.

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Of the diversified objects of study to which Mr Good directed his active and vigorous mind, the acquisition of languages appears to have been that which he prosecuted with most remarkable success. In a letter to Dr Drake, dated October 1799, that is about two years after he commenced his much esteemed translation of Lucretius, he says, "I have just begun the German language, having gone with tolerable ease through the French, Italian, Spanish, and Portuguese." In a few months after this he had so far mastered the German as to send to the abovementioned correspondent various translations from some of its poets. No better proof than this could be adduced of a peculiar aptitude for the study of languages. the following year he studied the Arabic and Persian, and afterwards the Russian, Sanscrit, Chinese, and other languages-and all this amid the harassing cares and anxieties and indefatigable labours of his professional pursuits. With the mode, however, in which Mr Good prosecuted his philological studies we are by no means satisfied. He sets out with an idea similar to that which was entertained by the late distinguished Orientalist, Dr Murray-that all languages have a common origin and a general unity of principle. Now, in "I met him accidentally at the house of Miss Hamilso far as the principles of grammar are concerned, we ton, who had lately acquired a just reputation for her grant that they must necessarily be universal, as having excellent letters on education; and I freely confess, their foundation in the laws which regulate the prothat at the first interview I was by no means pleased cesses of thought. It is quite otherwise, however, with him. I beheld a man of about five feet five inches high, in a black dress, put on with uncommon negliwith the terms employed to express our ideas, which in gence, and apparently never fitted to his form; his most cases are altogether conventional. Had there figure was lank, his face meagre, his hair black, long, been any necessary connection between the word and and loose, without having been sufficiently submitted the thought which it expresses, or even an imaginary to the operations of the toilet, and his eyes, though connection between the sound of the word employed quick and vivid, sparkling at that time with irritability and the shade of meaning of which it is the symbol, rather than benevolence. He was disputing with one there might have been some reason for the use of the of the company when I entered, and the rapidity with which at this moment he left his chair, and rushed with same terms in all languages to express the same ideas. an elevated tone of voice and uncourtly dogmatism of This not being the case, however, the uniformity supmanner towards his opponent, instantaneously persuaded posed by enthusiastic philologists is often quite chimerime that the subject upon which the debate turned was cal. Fanciful though the resemblance be, however, one of the utmost moment. I listened with all the which is thought to obtain between the terms employed attention I could command; and in a few minutes in different languages to denote the same thing, even the learned, to my astonishment, that it related to nothing hypothesis is not without its use, as assisting the memore than the distance of his own house in the new road, Paddington, from the place of our meeting, which mory in the attainment of languages. Nowhere, perwas in Guildford Street. The debate being at length haps, has this excessive generalization been more strikconcluded, or rather worn out, the Doctor took posses-ingly exemplified than in the history of European sion of the next chair to that in which I was seated, languages, by the late Dr Murray,-a work the utility and united with myself and a friend who sat on my of which is almost entirely destroyed by the anxiety

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