side of the house. At the request of Charles, that spot had been fixed on, whither they were to assemble for one hour every evening, to hold converse upon that subject in which they had each a personal and deep concern.

"What a lovely prospect," said Charles, "and what a fine diversity of woody scenery; it may be imagination, but I fancy the trees this evening wear a brighter green than ever I remember to have seen them wear before." "And how sweetly the birds are singing," observed little Minna; "the very cows seem happy to night, Papa." The fond father took the little child in his arms, as he softly whispered, "And what does all nature proclaim, my love?" She immediately answered, "The goodness of God."

Henry. "I have often thought that, independently of revelation, creation alone would be sufficient to prove the unity of the Deity; I wonder how any person of common understanding can believe in a plurality of Gods."

Charles. "No one, my dear cousin, does or can believe such a monstrous absurdity. To Trinitarians there is but one God, even the Father; but in the unity of the Godhead, there are three persons, the same in substance, equal in power and glory-God the Father, God the Son, and God the Holy Ghost: the one individual divine essence, as Mr. A. explained last Sunday forenoon, while it eternally and immutably continues one, subsists equally in three divine persons in such a manner, that the whole of that glorious essence belongs equally to each."

Sophia. "What is the meaning of essence, Papa?" Mr. Mornton. "It means, my love, the nature, substance, or being of anything. But tell me, Charles, do you really believe a doctrine so unintelligible as that which you just now brought forward?"

Charles. "Surely, Uncle: I acknowledge, however, that it is a great mystery; but is not everything in nature mysterious?"

Mr. M. "But everything in nature is not a contradiction. Now, the doctrine of the Trinity contradicts itself."

Charles. "But still we are bound to believe it."

Mr. M. "No, my dear boy, the Almighty does not require us to believe in impossibilities or manifest contradictions. He does not require us to prostrate our

reason, his best gift, at the shrine of human authority. We cannot love what in effect we do not understand. A just Being can never desire that his creatures should submit to those terms and conditions of salvation which they cannot possibly comprehend."

Sophia. "Besides, Charles, we are told that the Gospel of Christ was preached to the poor; which surely means, that salvation did not consist of such mysteries as these, but of such 'plain and simple views as would suit the understandings of the most ignorant people."

Henry. "That is a good argument, Sophia: I wonder how a few unlettered fishermen could have solved a thing so contrary to human reason."

Charles. "I confess it is difficult to understand the exact meaning of three persons in one Godhead, or to give any clear explanation of all the truths which it contains; but we are not to discard it on that account."

Mr. M. "I firmly believe the Godhead, Charles, to consist but of one divine Being, even the Father of the Lord Jesus Christ."

Charles. "I own, sir, the subject often puzzles me; and my mind is distracted when it dwells upon three equal beings; my prayers, too, are apt to be cold and lifeless. I wish, after all, I could be satisfied that Unitarianism is true."

6

Mr. M. "You would find it a religion of love. Your heavenly Father would no longer be represented as a stern, relentless Being, but as a tender parent, an impartial friend, a merciful and gracious benefactor; and, conscious that he is your only God, you would freely render him exclusive worship. Jesus you would revere as the messenger of his Father's grace. To those who believe, he is precious.' Though now they see him not, yet believing, they rejoice with joy unspeakable and full of glory. In the life of the Saviour, you would contemplate holiness, not as a dead letter, but as a life-giving spirit, present and speaking to the world. He would be your guide to happiness and heaven: he has pointed out the way by his precepts-he has marked it out by his example-he has consecrated it by his blood;' and with your heart resting on these simple soul-inspiring views, you would strive to be conformed to his image here, that you might share in his glory hereafter."

Minna. "I was reading to Sophia this morning, Papa, how that, when Christ was hanging on the cross, he said, 'My God, my God, why hast thou forsaken me?' Now God would not speak to himself, nor could he die, or feel any pain; couldn't he not, Papa?"

Mr. M. “No, my love; the Almighty remains unchangeably the same: he feels no pain, no hunger, no thirst; neither is he subject to passions as we are. The text which you have just quoted, Minna, would, of itself, be sufficient to prove his undivided nature.”

Henry. "It is impossible for Christ to be eternal; for God being his Father, there must have been a time when he did not exist; besides, we are expressly told that he was fore-ordained."

Mr. M. "Can you tell, Henry, in what portion of the New Testament Jesus is said to before-ordained'?"

Henry. "It is in St. Peter, who says that he verily was fore-ordained before the foundation of the world, but was manifest in these last times.'

Charles. "I feel deeply interested in these conversations, and I have a great many questions to ask you, Uncle; amongst the number, I am anxious to be informed why you call yourselves Unitarians.”

Mr. Mornton. "It is getting late to-night, Charles: God willing, we shall resume our discussions to-morrow; the mind, my dear children, requires relaxation as well as the body."

"SHOW US THE FATHER!"-JOHN xiv. 8.

BY MRS. SIGOURNEY.

HAVE you not seen Him, when through parted snows, Wake the first kindlings of the vernal green? When 'neath its modest veil the arbutus blows, And the blue violet bursts its mossy screen? When the wild rose, that asks no florist's care, Unfoldeth its rich leaves, have you not seen Him there?

Have ye not seen Him, when the infant's eye Through its bright sapphire window shows the mind? When in the trembling of the tear or sigh,

Floats forth that essence trembling and refined;—

Saw

ye

not Him, the Author of our trust,
Who breathed the breath of life into a frame of dust?

Have ye
not heard Him, when the tuneful rill
Casts off its icy chain, and leaps away?
In thunders echoing loud from hill to hill?
In song of birds at break of summer day?
Or in the ocean's everlasting roar,

Battling the old grey rocks that sternly guard his shore?

When in the stillness of the Sabbath morn,
The week's dread cares in tranquil slumber rest;
When in the heart the holy thought is born,

And Heaven's high impulse warms the waiting breast; Have ye not felt Him, when your voiceless prayer Swell❜d out in tones of praise, announcing God was there?

Show us the Father! If ye fail to trace His chariot, when the stars majestic roll; His pencil 'mid earth's loveliness and grace; His presence in the Sabbath of the soul; How can you see Him, till the day of dread, When, to assembled worlds, the book of doom is read!

HINTS ON THE IMPROVEMENT OF SUNDAY-SCHOOLS.

It is a matter of regret, that in many important cities and towns of Great Britain, the Unitarian Sunday-schools are very small; and, in some instances, the arrangements not very systematic. Many Teachers have expressed a desire to improve them; and a few hints founded upon the plans adopted in some of our larger schools, have been sought for, and furnished privately. To render more extensive assistance, is the object of the present communication.

If possible, the Teachers and Pupils should assemble by nine o'clock in the morning; and at Chapels where public worship is conducted morning and afternoon, only one-half should be taken to it in the morning, and the other half in the afternoon. Many of the excellent discourses delivered, cannot be understood by children; it is therefore not desirable to take them twice each Sabbath. The younger portion may often receive more moral and

religious instruction in school from familiar addresses of Teachers, and by whom a short religious service should be conducted in the School-room once each Sunday.

The Pupils should be divided in classes according to their attainments, and the branches of knowledge taught be greater in the higher classes,-some merely reading and spelling; others, writing, reading, spelling, dictation, fables, &c.; others, arithmetic, &c. The Pupils approaching manhood, should, if possible, be separate from the younger; it is more agreeable to their feelings, and conducive to their improvement. Adults should, by all means, be encouraged to attend; they know how to value the instruction given, and may eventually render valuable assistance. A class of the more proficient Pupils should be set apart, and additional instruction be given so as to train them for Teachers.

Much valuable instruction may be given, when Teachers are hearing classes read, by asking questions, and giving familiar explanations of passages read. This should be a constant practice. It would also be useful to ask the Pupils, in the afternoon, to repeat any portions they may remember of the minister's discourse heard in the morning.

It is desirable for the reading-books to be varied; there are many very suitable published. The books of the Sunday - School Association, London; Wood's Bible Stories; Turner's Abstract of the Bible; books published by the Irish Board for National Education; T. Bowring's Rudiments of English History, and Lessons on Natural Theology; the Dublin Reading-book; Mrs. Barbauld's Hymns; Life of Christ; the Christian Tracts; Old and New Testaments, &c. With the younger pupils, particularly, it has been found important, to talk, read, and explain frequently, and to use the books more as texts to be explained, than as lessons of themselves; and much moral and religious instruction has thus been communicated.

Those desirous of using Catechisms, will find the following, and many others, useful:-Field's Scripture Catechism, Whitfield's Catechism, Priestley's Historical Catechism, Elements of Religious Instruction, Carpenter's and Watts' Catechisms, with Hymns, &c.