no other term,) the quantity and quality to be bestowed must be, in some measure, regulated by the future prospects and employments of the individual. I confess I am decidedly in favour of what is called a liberal education for both sexes. I have seen many reverses of fortune among my acquaintance, and have always observed that the evils of unexpected poverty bore most heavily on the uncultivated mind. We may theorize differently on the subject, and argue that the keener sensibility which cultivation bestows, must make the stings of adversity more acutely felt; but I believe all experience contradicts this theory. That sickly sensibility, which is the result rather of a flimsy than a solid education, which springs from the undue cultivation of the passions and feelings, not from that of the understanding, does indeed aggravate the miseries of life, adding many fancied evils to those that are real. But the constitution of mind induced by sound and general information, is the very reverse of this; and, with the exception of true religion, is the most powerful assistant towards bearing the vicissitudes of life with equanimity. Indeed I have occasionally been mortified to observe, that some, whose sincere Christianity I would not venture to doubt, have been far outdone in resolution and firmness under trial, by more worldly but better disciplined minds.

In speaking of the difficulties of education, I allude chiefly to that of females; in regard to boys the difficulty may be as great, but it has not come so much under my observation. Boys are generally educated with a view to their future employments in life; while the education of girls has long been regulated by the dictates of fashion, or at least of

custom. Certain ornamental acquirements, known by the name of accomplishments, are reckoned indispensable for every female in the higher walks of life. In pursuing the plan which custom has chalked out, worldly parents have a decided advantage over Christians, in having a more definite aim, and greater unity of purpose. A worldly parent educates his daughter for this world; he wishes her to shine in society, and to form a wealthy, or at least a comfortable connection for life. The Christian parent wishes to educate his child for the world to come, and at the same time to fit her for usefulness in the present world; and the latter desire, laudable in itself, is too often an inlet to the spirit of this world, and an outlet to parental vanity. If all these accomplishments were in themselves decidedly sinful, the difficulty would be less; because the duty to shun them entirely would then be plain. But as some of them are harmless, and others really beneficial to the mind, it is a nice point to determine how we are to act, in order to obtain the good and refuse the evil.

To secure this desirable end, I believe no general rules can be laid down. The degree in which the ornamental branches of education are to be cultivated in the family of the Christian, must be modified, not only as in other cases, by the measure of talent bestowed, and the leisure which circumstances afford; but by the obvious effects produced on the mind by such studies; and the likelihood of their promoting or impeding future usefulness in matters of higher importance. Continual dependence on divine direction, and daily prayer for the teaching and assistance of the Holy Spirit, are the Christian parent's best security against erring in this matter. MARTHA MARKWELL.

IN WHAT CONSISTS THE BLESSEDNESS OF HEAVEN.

WE lose much edification and real enjoyment by undefined and unintelligible notions of a future state, and by a thoughtless inattention to what that blessedness consists in. Many regard heaven as a region altogether placed beyond the reach of our thoughts, and as a subject too shadowy or speculative for meditation. It is by the word of God alone that we can obtain any sure information respecting another state of existence, and it is our privilege and duty to study and dwell upon what God has mercifully condescended to reveal, that we might more gratefully appreciate redeeming love, which purchased for us such a blessed inheritance-be fortified against all the depressing and debasing influences of time and sense, and, by the assistance of the Holy Spirit, be earnestly striving after a meetness for the kingdom of heaven. Thoughts on such glorious subjects purify the soul, elevate the tone of the mind, and have much practical influence on the character; animating us to rejoice always in the Lord; blending our purest joys here with our foretastes and anticipations of consummate happiness hereafter; refreshing our spirits; spiritualizing our hearts and affections; raising them above worldly sorrows and anxieties, and causing us to walk by faith and not by sight. There can be nothing speculative in hea

venly contemplation, when we make scripture our guide; there it is designated as "eternal life," consisting in the glorious presence and fruition of God himself -an "eternal house," (2 Cor. v. 1.) whose foundations are the immoveable perfections of God that changeth not, where Christ delights in His elect and rejoices with them; (Isaiah xlii. 1.) reigns triumphant with his people, who ever sing their grateful praises, (Rev. xv. 3.) "in the fulness of joy," in God's immediate "presence; (Psalm xvi. 11.) there the understanding shall be enlightened with the knowledge of divine things, "we shall know even as we are known." (1 Cor. xiii. 12.) Now, the revelation of Deity can be acquired but by his words and works; hereafter it will be transcendently glorious, and our faculties will be rendered fit for its full reception; (2 Cor. iv. 17.) there will be personal perfection, "we shall be like Him, for we shall see him as he is;” (1 John iii. 2.) we shall there be made capable of being recipients of the perfection of bliss, and the more perfect the soul, the greater its capability of enjoyment, "there shall in no wise enter any thing that defileth;" (Rev. xxi. 27.) Satan can there tempt no more, his works shall all be destroyed; (Rev. xii. 9. and 1 John iii. 8.) no sorrow can enter there, for God has promised "to wipe all tears from our eyes; (Rev. vii. 16.) Christ will regard us as altogether lovely, without spot or wrinkle or any such thing, these most especially and manifestly-and He with whom is no variableness nor shadow of turning, will love us with infinite love, of which to know the breadth, and length, and depth, and height, passeth knowledge; (Eph. iii. 18.) "He will rejoice over us with joy, he will rest in his love." (Zeph. iii. 17.)

That heaven is a place, that it has locality,—we may likewise draw from the word of God; Christ says he is going "to prepare a place" for his disciples, designating it by the endearing title of his "Father's house," containing "many," or various "mansions." Surely there must be a place for the glorified person of our Saviour; for the bodies of Enoch and Elijah, as well as the bodies hereafter of all God's faithful children, who, though freed from all corruption and become glorified spiritual bodies, will yet be organized frames that require a local habitation. Likewise, from revelation are we assured of the indissoluble union of believers into one community, in consequence of their union to Christ; they are represented as living stones fitly framed together, to become the dwelling-place of God. Eph. ii. 22. What can be a stronger antidote to all that is sinful; what more edifying and encouraging, whilst in this our pilgrimage, than to endeavour to realize to the mind of faith our association with pure, happy, and congenial spirits, with the noble company of martyrs, and with all those holy persons that have been made known to us by revelation; of meeting again beloved friends, and in the full possession of life eternal! Recognition cannot be doubted, for identity and continued consciousness (which are proved by inspiration,) show that the righteous whom affection united on earth are not destined to meet as strangers in heaven. Christian friendships we may safely infer "will be transplanted to flourish and adorn the Paradise of God:" we are not to " sorrow in our bereavements even as others who have no hope." St. Paul mentions (Heb. xii. 17, and 2 Cor. i. 14,) his anticipation of an interview in the world to come between himself