buildings exactly like the one I had the pleasure of visiting, neither did I advocate the plan on which it was conducted. I only brought it forward as an instance of the improvement that has been made, and that greater might be made I do not doubt.But of one thing I am positive, that the children receive more benefit from one Sabbath's instruction in that place, than the children belonging to our Sunday Schools do in a month; and yet these have the whole gallery to themselves, and hear two sermons every Sabbath. The objectors may talk of acquiring habits of attending a regular church, of the necessity of witnessing the ceremonies of our religion, and the great utility of hearing sermons they do not understand, because they may understand some years afterwards; they may say all this, and let them spend a day among children who have enjoyed these advantages, and one day among those who have been instructed in the manner I allude to, they will get an argument worth them all, namely, that children are to be taught as if they were children; that children must be addressed upon such subjects as they can understand, clothed in language that will be intelligible. Towards the close of the remarks, Iota asks the following question : "What would be said of that parent who should refuse to take his children with him to the sanctuary because they could not understand what they might there hear?" I would answer, that many a Christian parent, had they no better view of the preacher than our Sunday scholars have, and did they not comprehend what was said any better than most of the Sunday school children, would not only cease to take their children, but would cease to attend themselves. You might with the same propriety expect that an Englishman would take his family to a French church, seat them where they could not see, and require them to listen to a French discourse, telling them, by way of encouragement, although you do not understand French now, I will teach you when you grow up, and then you will recollect and understand all about it. Again, says Iota, "the subjects presented for their consideration are such only as are suited to their juvenile minds, and consequently will not serve to accustom them to the only means of public instruction enjoyed by adults." We might as well say, that when we would teach children to

read, the better way is not to give easy lessons composed of such words as they can pronounce, but give them lessons of such as they will read when they know how to read. When a person is taught music, what would he think of his teacher were he to say, here is a concerto by Handel you cannot understand; and I do not believe you can play it now, but you had better try it, because you will have to play such pieces two or three years hence. Lessons in music must be progressive, lessons in reading must be progressive, and lessons in religion must be progressive.The principal objection, however, appears to be this-the children should not be deprived of the opportunity of witnessing the holy ordinances of baptism and the Lord's supper. He seems to be of opinion, that they solemnize the infant mind. Now, sir, I beg leave to differ from Iota, and I think that these do not have the effect he imagines upon the infant mind. Το feel, sir, the sublimity, the awe, the reverence we ought at the sacrament, we must know why it is administered; we must previously be made acquainted with the character, the sufferings of the Mediator of mankind. When they understand all these, then I will admit that it will solemnize the infant mind. Take for instance the worship and ordinances of the Catholic religion during the celebration of mass. I have more than once observed strangers who would stand unconcerned spectators when every knee was bent in humble adoration, and every head bowed down in conscious humility before the almighty presencewhen the firm swelling peal of the organ gave sublimity to the weak trembling tones of the reverend father-while every heart trembled in unison to the words, Lord, have mercy upon us— when every thing seemed combining to prove the "Lord was in his holy temple ;" how many have I seen at that solemn moment view, with a disdainful smile, these unmeaning forms.Would you know why they were unmeaning? It was (as a pious Catholic would tell you,) because they did not understand them. The same cause would produce the same effect upon children : not knowing the meaning or reason of the divine ceremonies of the sacrament and baptism, they would view them at first with curiosity, and afterwards with indifference.

Let me assure your correspondent I do not, I never had an

idea of objecting to take children to church; but I did say, and I do say again, that if children be taken to a church where the sermons will be adapted to their minds; where such subjects only as could be comprehended would be the themes of discourse; where they could be provided with hymn books; where they would be made to understand what was sung as well as what was said, I do really think it would be of more utility to them, and we should have ample cause to rejoice in the change.

T.

RELIGIOUS CONVERSATION APPROVED BY GOD.

IT happen'd on a solemn even tide,

Soon after He, that was our surety, died;

Two bosom-friends, each pensively inclin❜d,
The scene of all those sorrows left behind,
Sought their own village,† busied as they went,
In musings worthy of the great event:

Luke 24.

*Cleophas was one of the two, and Dr. Clarke and some others think Luke was the other; but that he does not name himself, because he was the relator. Dr. Lightfoot thinks it was Peter who accompanied Cleophas into Galilee, a message having been sent to him expressly that Christ was going into Galilee.

Cleophas was probably Alpheus, the husband of Mary, the sister of our Lord's mother. (See John, xix. 25.) Mary the wife of Cleophas, and Mary Magdalene were with Mary the mother of Jesus at his crucifixion. (See John, xix. 25.) She was also with Mary Magdalene, Joanna, (the wife of Chuza, Herod's steward) and others at the tomb on the morning of the resurrection, to weep there, (John, xi. 31.) and to embalm the body of our Lord: (Luke, xxiv. 1.) but Mary his mother was not then with them. (See Matt. xxviii. 1. Mark, xvi. 1. Luke, xxiv. 10. John, xx.)

There was another Cleophas, called also James the less, (less in age) the son of Alpheus. He was one of the twelve. (See Matt. x. 3.) After the resurrection, he was constituted Bishop of Jerusalem, and probably presided at the first council held there, and directed the debates concerning the Jewish ceremonies. (See Acts, xv. 13.)

Emmaus was threescore furlongs from Jerusalem:-threescore furlongs are about seven English miles and three quarters. Josephus says sixty stadia-a stadium was about 243 yards.

They spake of Him they lov'd; of Him whose life,
Though blameless, had incurr'd perpetual strife ;-
Whose deeds had left, in spite of hostile arts,
A deep memorial graven on their hearts.
The recollection, like a vein of ore,

The farther trac'd, enrich'd them still the more :
They thought him, (and they justly thought him,) one
Sent to do more than he appeared t' have done;
To exalt a people, and to place them high
Above all else, and wonder'd he should die.
Ere yet they brought their journey to an end,
A stranger join'd them, courteous as a friend;
And ask'd them, with a kind engaging air,
What their affliction was, and begg'd a share.
Inform'd, he gatherd' up the broken thread,
And, truth and wisdom gracing all he said,
Explain'd, illustrated, and search'd so well
The tender theme on which they chose to dwell,
That, reaching home, the night they said is near,
We must not now be parted ;-sojourn here.
The new acquaintance soon became a guest,
And made so welcome at their simple feast,
He bless'd the bread,-but vanish'd at the word,
And left them ;-both exclaiming "'Twas the Lord!"
Did not our hearts feel all he deign'd to say?
Did they not burn within us by the way?

Now theirs was converse such as it behooves
Man to maintain, and such as God approves.
Their views, indeed, were indistinct and dim;
But yet successful, being aim'd at Him.

CHRIST and his character their only scope-
Their object, and their subject, and their hope:
They felt what it became them much to feel,
And wanting Him to loose the sacred seal,
Found Him as prompt as their desire was true,
To spread the new-born glories in their view.
Well-what are ages and the lapse of time,
Match'd against truths as lasting as sublime?

Can length of years on God himself exact,
Or make that fiction which was once a fact?
No-marble and recording brass decay,
And, like the graver's mem'ry, pass away;
The works of man inherit, as is just,
Their author's frailty, and return to dust :
But truth divine for ever stands secure ;
Its head is guarded, as its base is sure :
Fix'd in the rolling flood of endless years
The pillar of the eternal plan appears;
The raving storm and dashing wave defies,
Built by that architect who built the skies.
Hearts may
be found that harbour at this hour
That love of Christ in all its quick'ning power:
And lips unstain'd by folly or by strife;

Whose wisdom, drawn from the deep well of life,
Tastes of its healthful origin; and flows

A Jordan, for the ablution of our woes.

Oh! days of heav'n, and nights of equal praise,
Serene and peaceful as those heav'nly days,
When souls drawn upward, in communion sweet
Enjoy the stillness of some close retreat;
Discourse as if releas'd, and safe at home,

Of dangers past, and wonders yet to come;
And spread the sacred treasures of the breast
Upon the lap of covenanted rest.

COWPER.

*

** The Editor acknowledges the receipt of a Communication from W-, dated Baltimore, 24th March, and regrets that it arrived too late for insertion in this Number; but it shall appear in the next.

He has also been favoured with the "Report of the Asbury Sunday School Society," which shall be duly noticed.

Several original pieces are necessarily deferred.