observe, and then be taught to use his observations aright.

Those persons of riper years, who are sincerely desirous of enjoying the presence of God, usually find outward objects a cause of distraction. Without entering into the reason of this, we would suggest two means by which the evil complained of may be lessened: the one, is frequently to exercise the soul in meditation and prayer; we may thus acquire a habit of withdrawing from the injurious influence of outward things, and we may even gradually be introduced into a state, in which we are strengthened to rise above objects of sense :the other method, (and the one more immediately connected with our present object) is, to seek and acknowledge God in every thing, whether in the works of creation, or in the necessary and appointed labours of man: in the former, especially, the youthful mind should be taught to behold the infinite power and wisdom of God, to feel his universal presence, to adore his love. *

While we speak of training the senses, it must not be forgotten that there is a power which is independent of them: they are, as we before remarked, the instruments by which the soul has communication with the outward world, but they have no connection (or at best but a remote one) with the

The Christian Instructor should always bear in mind, that from the misuse of the senses, proceed some of the strongest temptations to sin, and that every sense may become the channel of temptation. To have the senses much exercised in observing the habits, and manners, and occupations of men, is the certain means of becoming early contaminated by the spirit of the world. Before the little being has learned to imbibe the surrounding corruption, let images of simple and useful things be fixed in his mind; let his faculties be interested with

invisible and spiritual world; and though the right use and direction of the senses is of high importance, still we must remember that they are incapable of receiving the immediate communications of light and life from God. Such communications are made, not to the senses, but to the spirit of man. In the ordinary course of things, the senses are the first powers which are brought into a state of development; the wrong direction of their development, is usually a hindrance to the operations of the spiritual power; but it belongs to a christian education, so to train, rule, and elevate the opening faculties, that the knowledge acquired through the senses may not impede, but rather aid the spiritual being. When the man is converted, in proportion as the inward, spiritual life prevails, the reign of the senses will diminish; as the Christian advances, the senses, with their operations, will be brought habitually under his command, The communications of the divine light will so far surpass the knowledge to be acquired through the exertions of his own reason, that he will desire to be entirely guided, to have every faculty influenced by the Spirit of Truth.

the wonders of creation, his heart be habitually directed to God as every where present with His works. Let him imbibe such a taste for all that proceeds from God, as shall produce a distaste for the productions of error, and the delusive allurements of sin.

The examination of natural objects is a fruitful source of instruction. Whether we contemplate the feathered wing of a butterfly, or behold the majestic summit of a lofty mountain, we are at least withdrawn from the corrupting influence of the world, and may be penetrated with the sense of a beauty, or a sublimity, which art seeks to imitate in vain.— The Christian views every thing as created and upheld by the Eternal Word: (Col. i. 16, 17; Heb. i. 2, 3.) he examines the insect, and while with wonder he surveys the perfection of its minute organs, he gives glory to its Creator; he joyfully confides in that Providence which sustains it in its own appropriate place, the subject of His care, as well as every individual amidst the myriad hosts of intelligent beings. He considers the structure of a leaf, the delicacy of its texture, the beautiful net-work of its veins -and gathers new instruction. He beholds the flower, and its colours and its perfume testify to him of the munificence of the divine love,

displayed even upon the earth, which has been sentenced to produce thorns and thistles for the sin of man-his spirit wanders back to the contemplation of the original Paradise, or anticipates the time when, according to the divine promise, there shall be "new heavens and a new earth.”—We may gradually be accustomed to contemplate the scale of being, from the minutest particle of animated matter to the Seraphim who veil their faces before the throne: we may survey some of the intermediate links of this chain, and ascending upwards, till we arrive as it were at the boundary of creation,——— pause then let the spirit clothed in humility, approach through the appointed way, the fountain and centre of all being, and lose itself in the boundless extent of the Divinity.

We proceed to speak of the manner in which the youthful faculties may be trained to exercise themselves through the senses, upon the objects which surround us. The faculties of perception and of memory, comparison or analogy, reason and judgment, may all find an useful and extensive exercise-the senses of sight, feeling, and hearing, principally the former, should be used in such a manner as to call forth the higher faculties. The child may be taught to observe, to compare, to conclude.

He may be led, in the first place, to mention all the qualities of an object, which the mind can perceive through the outward senses. He may be shewn an object, and asked what do you call this? tell me all you can see about it:'-he will probably require assistance in discovering, or in expressing all the qualities which may be thus discerned; what is its colour?' what is its form?' &c.:- compare the object with other objects of the same kind.'—The pupil may then be taught the difference between essential and accidental qualities; he may be told, for instance, of some of the qualities which an animal, a flower, an acorn must necessarily have, and be led to observe other particulars, which differ in different animals, &c. of the same kind. This again may be done generally and particularly; he may be told of the essential difference between an animal, a vegetable, a mineral, and then of the differences between certain classes of animals, vegetables, &c. and, as he advances in knowledge, the difference of species may be pointed out. He will thus be exercised largely in comparison: he will not only be taught to observe the relations and the differences between two or more objects, either of the same kind, or of different kinds, but he