[Remarks.]

What Unitarian does not recognise in this extract the very language of his own faith. Yet this is the representation of a man whose life, now far spent, has been devoted to an orthodox ministry. So true is it that our dif ferences are often, more in word than in truth, and where nothing but reason and scripture are consulted, that they who walk apart, do yet mind the same thing. Why is it that a Unitarian is sometimes supposed to magnify human power, and set aside just sentiments of man's dependence on divine aid, while he only speaks of both in a manner which is common to him and his orthodox brethren? Dr Jay is no heretic, but beloved and revered by all evangelical people. And are we heretics then, because we say as he does, that God's influence on moral agents, is by motive and not by charm, nor by physical force, nor by force of any kind ?

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Whatever power man has, it was given by God. Now it would seem as if they who most insist upon power, made most of the divine gift. They do not slight it as worthless, too little for the purpose it is designed for, or not capable of being used, till it is impelled into action by a miracle. The powers we possess must be good for something, or God would never have bestowed them. Good for what? To what end has God given us a moral nature? That we may use, and enlarge, and improve it, to his glory, and our own happiness. While we are endeavoring to do this, heavenly influence is within us and upon us. We are cooperating with God. He helps our infirmities, though not our slothfulness. And our success through all our intellec

tual progress is from Him who first imparted the spirit that is in us, gave the understanding its susceptibility of improvement, and adapted the powers in us to the scene in which they are developed and employed. Nay, we rejoice in the conviction that light from the Father of lights, is poured in upon the soul, in direct rays; that there is a communion with God, which implies actual contact, nearness without an intervening medium, influence of spirit upon spirit. But who may aspire to this? On whom does God confer this happiness? Not, we may dare to suppose, upon such as desire it not, as do not seek it, as are in no degree prepared to receive it. Or if the love of the Creator prompt to the rescue of a creature whose alienation is voluntary, stubborn, and reckless, the secret is withheld from us, and we are presumptuous to count upon it, as if it were the method divine wisdom has chosen for our recovery from sin. The scriptures represent God as drawing nigh to such only as draw nigh to him, as having respect only to those who turn unto him. "Thus saith the high and lofty one, who inhabiteth eternity, whose name is holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the hearts of the contrite ones. They that wait on the Lord shall renew their strength; they shall mount up as eagles; they shall run and not be weary, and they shall walk and not faint."

MIDNIGHT HYMN.

[By Hannah More.]

WHERE'ER I am, whate'er I see,
Eternal Lord, is full of Thee;
I feel Thee in the gloom of night,
I view Thee in the morning light.

When care distracts my anxious soul,
Thy grace can every thought control;
Thy word can still the troubled heart,
And peace and confidence impart.

If pain corrode my broken rest,
Or if corroding griefs molest,
Soon as the Comforter appears
My sighs are hush'd and dried my tears.

Thy wisdom guides, Thy will directs,
Thy arm upholds, Thy power protects;
With Thee when I at dawn converse,
The shadows sink, the clouds disperse;

Then, as the sun illumes the skies,
Oh sun of righteousness, arise!
Dispel the fogs of mental night,
Being of beings, Light of light!

SUNDAY SCHOOLS.

MATERNAL INSTRUCTION.

Or all the relations, issuing from the benevolence of God in the structure of the moral world, perhaps there is none, in which his goodness may be so distinctly traced, and in the performance of whose duties, so pure and delicate a perception of happiness is connected, as in the maternal. The benignant design of this

connexion blending together our sympathies, our happiness, and our duty, is too apparent to be mistaken. It suggests to every mother her obvious duty-the moral education of her child-and on that mother, who feels deeply anxious to cooperate with God in the accomplishment of his divine purpose, that of preparing herself and her offspring for a higher and happier state of existence, by the faithful, and intelligent, and conscientious discharge of the duties pertaining to this endearing relation-duties which she only can fully discharge-the necessity of beginning her labors of discipline in due season—even with the dawn of infant existence-need not be urgedfor well she knows that her infant's safety consists in the success of her efforts" to sow the good seed,”—and to prevent the enemy, ever watchful, from "sowing tares."

At this early period, her care will be chiefly interested in securing the physical comfort and happiness of her sweet charge by the invariable exercise of the kindest and tenderest offices of affection and love. The very helplessness and innocence of infancy appeal in the strongest and most persuasive language for safety and protection to the mother's heart. Her feelings will prompt her to regard her infant's numerous wants and necessities, and by the exercise of those charities, which the Author of all good has wisely fitted her, as if by intuition, to confer, to anticipate, supply and relieve them. By these repeated acts of kindness, in due time, the infant becomes conscious of the existence of the benevolent being from whom its happiness is derived. The sweet fountain from which it receives nutrition, the soft bosom on which it reposes, from whose embrace it awakes to meet the eye of maternal fondness, and the caresses of

maternal love, develope in its breast the feelings of grati tude, affection, and love-and denote the commencement of its moral life-the time for moral discipline to begin. With all the fondness which a mother alone can feel, and all the tenderness which she alone can exercise, in giving the incipient springs of feeling their proper direction, she will enter upon her delightful, though arduous task, assured of direction from on high. As an agent of the Supreme Power, she will feel herself entrusted with a spirit destined for immortality, on which she is urged, by every consideration, to shed that redeeming influence, which shall preserve it from earthly pollution and conduct it to the skies.

Her infant, now in paradise, she will endeavor to sustain there, by removing forbidden fruit from its view. By methods suited to its nature, she will develope the faculties of its mind, and the affections of its heart, directing them to the attainment of good. Herself she will regard, as the object on which its young affections should first place themselves, and to which they were designed by the Supreme Parent, most fondly to clingattending to the voice of the Divine Instructer, whose friendly monitions address her through her infant, she proceeds, with confidence, in her good work.

Having obtained, by kind and affectionate treatment, the whole love and confidence of her infant, she feels herself in the sure possession of a power over its volitions, by which she ensures its ready and willing obedience. Her laws are few and simple; they are but modifications of nature's. She wins to duty by the influence of love; to fear and coercion she seldom appeals. In cases of transgression, she points to the resulting unhappiness,