contained in it, and at all times manifested the same patient, resigned, and delightful frame of mind. His parents could neither desire nor imagine a purer or holier state of the affections and sentiments than he maintained through his whole sickness, as he had indeed, through his whole life. His good sense was as striking as the tenderness and benignity of his heart. He studiously endeavored to make his sick chamber as pleasant a scene as possible to his friends, and to himself, and for that reason did not often allude to his own condition. He feared that his mother, being in delicate health, would not be able to bear the effect of frequent conversations on the subject, exposed as she was to exhaustion in watching over him. His father did not feel it to be necessary, or even desirable, to put him to the trial of a repetition of the sentiments which he had so fully and satisfactorily expressed. The subject, for these reasons, was never obtruded upon him; but he continued to the end, in precisely that state of the affections and thoughts, in which a human soul, as his parents believe, is best fitted to appear before its Maker and Judge. In a variety of incidental and most affecting methods, he expressed throughout serene and holy faith and patience, sincere gratitude for the kindness of his friends, and tender and profound love and duty to his parents.

The last trial to which his principles were put, was a separation from his mother. During his whole sickness, she had constantly watched over him, and no other person had moved or lifted him. Towards night, on Thursday, June 28th, after putting him into bed, she informed him that the hour had come, when, as she had some time before explained to him, it would be necessary for her to be removed from him, and asked him whether he was willing to give her up, and allow others to take her place. In the sweetest and most resigned spirit of acquiescence, he expressed his full and free consent. Neither at the moment of parting, nor during the night, did he utter a murmur or a sigh. When he had given this evidence of entire submission to the will of God, the design of his moral discipline was accomplished. In resigning his mother, he met the greatest trial to which it was possible to subject him. When that trial was passed, he seemed to lay down the cross he had been. called to bear.

The next morning, upon being informed that his mother was comfortable, and that a little brother had been added to the family, he said, "I am very glad." These were the last intelligent words he uttered. His senses immediately began to fail, and very gradually he sunk to rest.

The religious principles which sustained him so entirely during his sickness, and in the approach of death, were not the

result of weakness, nor of the excitement sometimes thought to be produced by the circumstances of a sick chamber, and a death bed.

When he first kept kept from school, it was supposed by his parents that he was suffering from an ordinary cold or catarrh; neither he nor they had the slightest apprehension or anxiety in reference to his case. At this time, he amused himself by keeping a diary of the little events of each day, of the visits and the presents he received from his friends, of the prescriptions of the physician, and of whatever interested him. In this diary he records also the faults he committed, which show, in the character of them, the tenderness and accuracy of his conscience. At the end of the week he had these "Reflections:" "In the above week I have committed many sins, which I trust God will forgive. To-morrow I am eleven years old, and must try to improve this next year, by trying to be good and make others happy."

At the end of this diary he has inscribed an image of THE CROSS, very neatly and carefully delineated. At this time he thought he was fast getting well. Almost every day we find it recorded that he "feels better," and the last words of the diary are, "feel well." This was a private document, which he did not show to any one, and affords conclusive evidence that the sentiments he uttered in his sickness were not then first adopted, but had long been deeply rooted in his heart.

His parents and friends indeed, well know, that from an infant he was innocent, conscientious and devout.

The first lesson ever taught him at school, was the first verse of the fifth chapter of Ephesians: "Be ye therefore followers of God as dear children." On this sentiment his character was formed. . He was truly a "follower of God." His mind and heart were entirely subject to the divine will.

The religious character of this child was not owing to any morbid peculiarity of temperament. He was as playful, as active, and as happy as other children. In his sickness, he declared that he did not agree with those who disparaged this world; that he thought it a delightful world; that he had always been happy in it, and doubted not that he should always continue to be happy, were his life spared. His case is therefore worthy of being noticed, as proving that the pure principles of religious faith, and the sentiments of christian piety and love, so far from being repulsive to the natural and unsophisticated mind of childhood, find there the readiest reception, are perfectly adapted to its powers and wants, and instead of diminishing or restraining, tend to develope and multiply, to refine and expand its capacities of happiness and joy.

GOD MANIFEST IN CHRIST.

Ir is a remarkable fact, that while the popular theology asserts the equality of Christ with the Father, it subverts their unity. The Father is described as a being frowning with inexorable eye on the sins of his creatures-most regardful of his glory, (as if it hung on the breath of his creatures,)-incapable of forgiving till the debt of justice is paid; while the Son is described as a being of unbounded love and compassion. Almost in the language we have heard from the pulpit-the Father frowning with wrath, stands on the battlements of the universe, to hurl the arrows of his vengeance at his sinful creatures; while the Son with compassionate and imploring look, rushes in between and receives the fiery arrows in his own heart and quenches them in his own blood. Can two beings be more unlike? Is it not singular that they who thus speak, should condemn Unitarians for not believing that the Father and Son are the same being?

Unitarians receive the doctrine of the unity of Christ and God, in a far truer and higher sense than their orthodox brethren. How stand opinions on this subject? Trinitarians seem to have considered almost solely, the nature of Christ. In this they assert him to be equal to the Father. While, if their words are to be understood to represent their opinions, they reject their moral unity. On the other hand, Unitarians believe in the likeness of Father and Son, (not equality,) in nature; and in the unity of character. This unity-a moral unity-is the highest and most important.

God manifests himself through Christ. Especially He is His moral manifestation. As the wisdom and power of God shine out through the works and laws of nature, so his moral attributes shine out through his Son. This truth so often repeated in one form or another in the New Testament, we deem to be one of the most important truths in Christianity. As such, we shall consider now at length, why it was needful that God should thus manifest himself.

The fundamental thing in all religions is the character of the Deity. It is so because His character determines every doctrine, and duty, and hope, down to the minutest in that religion. The religious system is but a development of that character into particulars, showing what the Deity does and what he requires. But how are we to learn what is the character of God? It may be said, from the Bible. He is there called just,

beneficent, holy, But how do we know what justice and beneficence are? From our own hearts. Within us are certain sentiments to which we give the names justice and beneficence. These sentiments carried out to infinity we ascribe to Deity. Thus we see the Deity through ourselves. We make our own

hearts our moral sentiments, too often perverted—the interpreters of the character of God. It has been so throughout the world. As have been the people, so have been the Gods of the people. In voluptuous Greece and Asia Minor, the Gods were voluptuaries. In the warlike fastnesses of Scandinavia, the Gods were sanguinary and vindictive. If religious faith has always reacted to modify and form the character of the people, the character of the people has first done much to determine the faith. As it is with nations, so is it often with individuals. The gentle, sympathetic, and kind hearted, are likely to see in God only a being of love and compassion. The hard and austere are apt to view Him as an unrelenting sovereign, exacting rigorously, punishing without mercy. The arrogant man, flattered by other men's homage and demanding it as his right, will probably view God as one who thinks chiefly of his own glory, and demands even the bended knee and shouts of hosanna. Each man, unaided, sees the Deity through the distorting medium of his own passions. alike, so far as words go, call the Deity good and just; but each individual's notions of what is good and what just-and therefore of God-are warped and colored by his own passions and disposition.

Ali,

How is this evil to be remedied? The Deity has provided a remedy, practically sufficient, did we but use it. It consists in revealing his character through the character of the Saviour. He manifests himself in a way intelligible to our sympathies; in a way that does not render it necessary that we should have wisdom or a vigorous intellect to understand it, but only that we should have human sympathies. Mere descriptions of the character of God in words, must always be vapor and convey very imperfect ideas. To have just notions of his character, it is almost absolutely necessary that we should see it revealed through character. We understand it when we see it, as in Christ, living-manifested in a living being-acted out in all the trials of life. In order that we might thus understand it, God in mercy to our wants, sent his Son into the world, not a mere prophet, but the image of Himself.

Would you know what the justice and mercy of God are? Go not for an answer to books of divinity, but go to the Saviour and see what they are. Approach him as he stands in the

synagogue-by the wayside-in the temple, and hear his words of condemnation as he addresses the unjust, the sinful, the hypocrite, who have been warned and shown their guilt, and are yet incorrigible; and behold the image of the just judg ment of God. Would you know what the mercy of God is? Go and hear the words of the same Jesus. No guilt is too deep for forgiveness, if it be heartily repented of. The angels of heaven rejoice over one sinner that repents. Come unto me, ye that are weary and heavy laden, and I will give rest to your souls. The very thief on the cross, if his soul be filled with a true repentance, shall be with him in Paradise.

Would you know the beneficence of God? Follow the footsteps of Jesus as he goes, an angel of mercy, through the ways of Galilee and Judea. Nothing is too humble for his beneficence to reach. Through the noise of a crowd, a feeble voice cries: Son of David have mercy on me! The crowd would

press the poor blind man away; but Jesus has heard the voice which men despise. He approaches him and touches his eyes, and the blind man shall look on the faces of kindred and friend. He unstops the ears of the deaf, and they who pined in silent separation from their race, shall hear the sweet tones of human voices. Where does he pause in his journeyings? By the side of the poor cripple, whom men had suffered to linger life out, rather than aid him into the healing fountain-with the wretched maniacs exiled to the tombs-with the miserable lepers, at whose approach men shrink away, and the cry arose, unclean! unclean!! His hand is on the bier of the widow's son at the gates of Nain. At the grave of Lazarus he weeps for the sufferings of others, who ever forget his own. Whereever he goes it is the same. His very path as he travelled, might be traced by the sick healed, by mourners consoled, by suffering relieved. His mere presence was a blessing. A benign power went out from him that blessed her, who in her humility, but ventured, unwitnessed, to touch the hem of his garments.

In these things let the Christian see the image of that God, whose providence, just and kind, protects, and judges, and blesses, alike the humblest and the highest.

E. P.