And it is often difficult to determine it in the case of a single question and answer. But there is a natural order in which the mind acquires knowledge. There are steps to be taken from what is now known toward what is still unknown. Could we put the mind of the youthful questioner into the way, by pursuing which it will answer its own inquiries, we shall have done, what we cannot always do by a direct reply in words of our own. And it is for

this that Mrs Hamilton's little book is intended. It contains examples of questions to be addressed to a young mind, which are so framed and arranged, as that the mind itself shall produce the answer. In other words, it is calculated to lead on from what is known to what is not known, from what has been thought of or felt, to what has not yet been matter of reflection and interest, in the natural order of the subjects. The whole purpose is to excite the powers of the mind, and bring them into action, to produce self-teaching, and self-discipline, to im. part instruction in that way only, in which it will be so received, as to be comprehended and applied to use.

We earnestly recommend the work to every parent and teacher. Perhaps the subjoined extract will give a just idea of what kind of book it is, and illustrate our remarks. We select this only because it is short.

CLOTHING.

Questioner. Of what is that linen made?

Q. Of yarn spun by the wheel: but of what was the yarn made?

Q. Do you know whether lint or flax (for it is the same thing) be a production of the earth, or an animal substance?

Q. Very well. It does grow in the earth, and is beat out and combed by the lint dressers, so as to be made fit

for being spun upon the wheel. Can you now tell me if that stuff is made of lint?

Q. Of what is it then made?

Q. Of what is worsted yarn composed ?

Q. What is wool? Does wool grow in the earth like lint?

Q. You have told me what wool is, and what lint is; now tell me distinctly which is the animal production, and which the vegetable production?

Q. Of what is that calico made?

Q. Is cotton an animal or vegetable production? If you do not know I will tell you.

Who buys the clothes you wear? them to you?

Who gives

Q. Are you not very thankful to your friends for giving you clothes to keep you warm?

Q. You ought indeed to be very grateful to the friends who take such kind care of you. But where do they get the clothing with which they provide you?

Q. And who blesses them with the means? Would they have money to buy clothes for you were it not by the good providence of God?

Q. You have told me that that stuff is made of worsted, spun from wool, and that wool grows on the backs of sheep: how do the sheep live? what is their food?

Q. Who makes the grass to spring upon the mountains, for the subsistence of the flocks?

Q. Have you ever seen the young lambs sporting by the side of their dams, and looking so happy, though so helpless?

Q. Do you think that the little lambkins, when they first begin to eat, require young and tender grass ?

Q. What then do you think of the goodness of God,

who ordains, that at the very season when the little lambs come forth, the young grass should shoot its tender sprouts that they may feed?

Q. Have you ever heard the bleating of a flock of sheep? Q. Do you think you could know the voice of one sheep from that of another?

Q. Who then teaches the mother to know the bleat of her own lamb, and the lamb to know its own mother? Q. It is God then that preserves the flocks from perishing; and is it not then to God that we are indebted for all that the flocks produce?

Q. The flax and the cotton grow in the fields, and are cultivated by the hands of man; but who made the earth in which they grow?

Q. Does the lint when it grows up and ripens, produce seed? and is that seed fit to be again sown to produce another crop of lint?

Q. Suppose that the farmer, after he has dressed his ground, were to sow it with sand or pebbles instead of lint-seed, do you think that the pebbles and the sand would spring up and grow like corn or lint?

Q. Can you tell me why we expect that the seeds should spring, and that the pebbles should not?

Q. It is the nature of the seed to sprout on being placed in the earth; but who gave to the seed this nature?

Q. Nature is then but another name for what is wrought and designed by Almighty God.

Q. When you then hear it said that such and such things are the works of nature, do you clearly perceive and understand that the things spoken of are the works of God?

Q. Has God in mercy made such provision for our food and clothing; and can any one deserve to be called good who is unthankful for his mercies?

CURSORY OBSERVATIONS ON THE QUESTIONS AT ISSUE BETWEEN ORTHODOX AND LIBERAL CHRISTIANS.

NO. VI. PRACTICAL VIEWS OF THE CHRISTIAN CHARACTER, CONSIDERED UNDER THE SEVERAL HEADS OF CONVICTION, CONVERSION, AND SANCTIFICATION.

Most of the questions which I have hitherto discussed, I cannot regard as very practical. I propose now to take up some views of religion which are more decidedly of this nature. And I do so, particularly for the purpose of showing that whichever side we take in regard to these views, our choice cannot materially affect the estimate we form of practical religion. It is very desirable for the sake of both parties, that this aspect of the subject should be clearly unfolded. It must seem desirable, certainly, to every reasonable man, that the practical importance of these differences should not be overestimated. The just and right apprehension of them, I think, will lead men of the one class not to let go their charity in their zeal for doctrines, and of the other, not to lose sight, in any imagined liberality, of that earnest and thorough feeling that must belong to all true religion. Let us, then, consider some of these differences with a view to the great

inquiry-what is it, to become and to be a Christian? For I would not leave any man to doubt that the views I entertain of this subject are of the most serious nature.

The first question in order, to which these remarks apply, is that concerning human depravity. And the form in which I shall put the question, with a view to fulfil the leading design which I have before stated-for I wish to set some of these controverted questions in a purely practical light-the form, I say, in which I shall put this question, is the following; What is the actual state of human nature?

And the obvious, and practical, and momentous answer to this question is, that it is a state of sinfulness. Under the most favorable circumstances, man grows up from infancy with many and deep spiritual maladies. Even though, like Samuel, he be sanctified from the earliest period of life; though the prayers of devout parents be heard; though the lessons of a pious education sink into his heart, and bring forth their earliest and loveliest fruits;-yet how many things has he to contend with and to flee from,-the allurements of sensual appetite, the solicitations of unholy passion, temptations innumerable, and the world, that comes upon him like a strong man armed, to despoil him of his precious treasure. Yes, the happy youth, who has learnt religion from the gentle voice of his mother, or from his father's goodness, and purity, and daily prayer; or on whose mind, without the aid of earthly parents, heaven has distilled the gracious influence as the dew of the morning,-even this youth, I say, happy, thrice happy as he is, has much to encounter, and to escape, in order to lead a life of piety; and if he were to give himself up to a careless