a proverbial mode of speech in common use among the Jews, to denote the importance of the Law. One of their Rabbis uses this language: "Should all the inhabitants of the earth gather together, in order to whiten one feather of a crow, they could not succeed: so, if all the inhabitants should unite to abolish one yod, which is the smallest letter in the whole Law, they should not be able to effect it." That this was a hyperbolical expression, to denote the value of even the least injunction proceeding from Jehovah, is evident from the next verse," Whosoever, therefore, shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." These words require no exposition; but they announce an important doctrine. The phrases, "least in the kingdom of heaven," and "great in the kingdom of heaven," plainly express, that different degrees and different kinds of happiness await the righteous in futurity. All those who are at once admitted to felicity, all those who participate in "the first resurrection," shall not possess the same amount of enjoyment. Some will be happier than others; the blessedness bestowed on some will exceed the blessedness bestowed on others. This view is in admirable accordance with that after declaration of Jesus, "In my Father's house are many mansions." So it is that there are various and numerous degrees of felicity to be attained in heaven, one rising gradually above another in loftiness and intensity of bliss. This fully quadrates with the dictates of human reason and the requirements of perfect justice. Between the man who is least qualified for Paradise and the man who is best qualified, there must be a multitude of individuals, all possessing sufficient qualifications, yet each differing from another in the amount of qualification. One is capable of enjoying a certain amount of happiness, a second is capable of enjoying a greater amount, a third of greater enjoyment still; and so on to infinity. And there are different proportions of bliss prepared for them all. If two men are equal in morality, and one excels the other in piety, he will be raised to a loftier reward. If two are equal in love to God and love to man, and one excels the other

in knowledge, he will receive the larger share of happiness. So it is in the determinations of God; he who best prepares himself, he who acquires on earth the keenest relish for the pleasures of futurity, shall most fully partake of those pleasures; he who has not made so great preparation, is obviously incapable of enjoying the state to which the other has been elevated. In other language, he who loves God best, he who loves mankind best, he who has most improved his understanding, "shall be called great in the kingdom of heaven;" and he who has not made such proficiency in holiness, benevolence, and wisdom, "shall be called least in the kingdom of heaven.” (To be Continued.)

CONVERSATIONS UPON CHRISTIAN UNITARIANISM, BETWEEN A FATHER AND HIS FAMILY.-No. VI.

MR. MORNTON's friend had breathed his last, and the former was on the eve of returning home, when he received a letter from Henry, urging his immediate presence, as Sophia lay dangerously ill, in consequence of having, on the preceding morning, burst a small blood-vessel. That same day saw the anxious father by the couch of his suffering child. She was, indeed, very ill; and although the medical attendant apprehended no instant danger, he feared her illness would terminate in consumption. To paint the feelings of the parent would be impracticable. Mr. Mornton loved all his children, but Sophia had ever been peculiarly dear to him. She was the very image of her mother; in her youthful countenance was reflected every feature of that dear and never to be forgotten friend; and she had always been a child of the most pious and amiable dispositions. To lose her, then, he felt, would be like tearing a part of his nature asunder; any trial short of her loss he might sustain, but that would prove too much even for his Christian fortitude to bear. So thought the sorrowing father in the first hours of sadness; but his mind was too thoroughly Christian for him to permit it to sink beneath grief's pressure; he gradually, under the gracious providence of God, brought himself to contemplate a separation from his beloved child, in the blessed and joyful assurance that they

would meet again. But, to the inexpressible delight of her family, Sophia, after hovering nearly a month between life and death, gradually grew better; and although she could not leave her room, she was able to be removed to the sofa for the greater portion of the day. Often when

Mr. Mornton beheld the hectic glow which the disorder threw upon her pale cheek, would his fond hopes whisper the possibility that she might recover; forgetful, in the bliss of the moment, that that was the most fatal symptom of that flattering disease.

"Believe not that vivid bloom;

It blossoms only for the tomb."

Of course, the conversations had been discontinued; but one evening that the invalid felt better than usual, she begged they might be resumed. "Do indulge me, Papa," continued she, observing an expression of anxiety cross his features, "these subjects are all my pleasure now."

"But I am afraid, dearest, conversation will fatigue you; would you not rather prefer some light reading? Charles would read an amusing book?"

"Oh no; not that I think there would be any sin in that, for if one is fit to die, I believe it matters little how or where death finds the Christian."

"But you are not dying, Sophia," exclaimed Minna, bursting into tears, and throwing herself upon the sofa, on which her sister reclined; "dear, dearest Sophia, you are not surely dying?"

The young sufferer feebly pressed her little sister to her, as she softly whispered, "we must all die, Minna, in God's good time; but you will not be sorry though I should go to heaven before you?"

"But we shall go there together, Sophy; you must never leave us."-The sorrowing father turned aside to conceal his emotion; and a few minutes after, at his daughter's urgent request, the discussions commenced.

Charles-(aside to Mr. Mornton). "I was wishing to-night, sir, to touch upon the doctrine of Election, only I fear the subject will be rather unsuitable for my cousin's present weak state." But the object of his anxiety had heard his observation, and she hastened to assure him, that nothing would gratify her more than to hear that

important point talked over. "You need not fear frightening me, Charles," and one of her own bright smiles for a moment played upon her pallid cheek, " my mind is completely satisfied on that head." After Minna had tenderly adjusted her sister's pillows, and placed herself upon a little stool at her feet, Charles asked his uncle if he did not believe that the Almighty, out of his free, distinguishing love, chose a certain number out of the apostate race of Adam, and ordained them to a participation of grace here, and to the enjoyment of glory hereafter,' while all the rest of mankind he doomed to eternal misery'?"

Mr. M. "I hesitate not, Charles, to declare my perfect conviction, that no man in his senses can believe a doctrine so absurd, irrational, and unscriptural, and one so wholly and utterly at variance with the moral character of the Deity. What! would a good and merciful God— whose name is Love, who delights in the happiness of every being he has made-usher his creatures into existence, merely that they might be miserable? Oh, my poor boy, how can your mind rest in peace, possessing such awful notions as these?"

Charles. "But you must allow, that election depends on the mere good pleasure of God,' and that he can do what he wills with his own?"

Mr. M." Undoubtedly; but it is the pleasure of Jehovah that not one should perish,' but that all should have everlasting life. Hear his own gracious language: Turn ye, turn ye; why will ye die? I have no pleasure in the death of a sinner, but rather he would turn from his wickedness and live.' 'Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk without money and without price.' And again: 'Ye will not come unto me, that you may have life.' According to your opinion, Charles, men are mere machines. They are impelled to act by a fatal necessity. They are no longer the proper objects of praise or blame, of reward or punishment. It signifies nothing whether they are righteous or wicked, as their destiny, which is decreed, is irreversible."

Sophia-(faintly). " Besides, Charles, if your views of this subject were true, why are we desired to flee from

the wrath to come,' when, if man is ordained to misery, not anything he could do would enable him to escape from it? or what inducement can he have to lay hold on eternal life,' if his happiness is already fixed in the Divine Mind? and why are we told to work while it is day,' and to work out our own salvation,' and many other similar exhortations which I might easily bring forward?"

Henry. "If I were for a moment to give credence to such a doctrine, I feel certain I should be driven to distraction through terror and anxiety. I should feel as having my all, my infinitely more than life, depending upon the cast of a die-the decree of God being a thing that I had no power to avert. But I agree with my father in thinking, that no individual seriously believes that the greatest part of his fellow-creatures are born into the world under a predetermined necessity of being for ever miserable."

Charles. "My dear cousin! if we consider the Almighty as choosing any of the fallen race to life and happiness, we behold him manifesting the mercy of a compassionate Father to his offspring; but if we consider him as choosing this person rather than that, when both were equally wretched, we view him as vested with the character of a Sovereign Lord, and as the sole proprietor of his own favours. If, therefore, the question be asked, why any were chosen to salvation, when all deserve to perish? the answer is, because our Maker is merciful. But if it be further asked, why Paul, for instance, was chosen rather than Judas? the answer is, because he is Lord of all, and has an indisputable right to do what he will with his own. All this we behold with admiration and joy, and revere in silence, well remembering who it is that says, 'Be still, and know that I am God.""

Mr. M. "If such were truth, where would be the wisdom of using means for the attainment of salvation, when, if we are chosen, we are safe without them?-if not, they must prove unavailing. On such a principle, all our prayers, our stretchings forth after virtue, our selfdenial, our strivings, must be ineffectual. Besides, does not this doctrine represent the Almighty as partial towards his children, when it is expressly declared, that God is no respecter of persons, but every one who feareth him, and worketh righteousness, is accepted of him.""