her, and take away all pleasure arising from such sort of narrations.

It must be observed that if a child has any facility in speaking, she will, of her own accord, relate to those whom she likes, such histories as have pleased her most: but do not let her make a rule of it. You may employ some one, who is on a footing of perfect intimacy with the child, to appear anxious to learn of her a particular story: the child will be delighted in repeating it. Do not appear yourself to listen very earnestly to it-let her go on as she likes, without checking her in her faults. The consequence will be, that when she is more accustomed to repeat, you may gently make her sensible of a better manner of narrating, by rendering it short, simple, and easy;

and by a choice of circumstances better calculated to represent forcibly the nature of each thing. If you have many children, accustom them by degrees to represent the historical characters whom they read of—one may be Abraham, the other, Isaac. These representations will charm them more than any other games-will accustom them to think, and to utter serious things with pleasure-and will indelibly fix such histories on their memory.

We should strive to give them a taste for scriptural history rather than for any other; not in telling them that it is finer, which they will probably not believe-but in causing them to feel it to be so. Make them observe how important, wonderful, and curious those histories are: how full of natural representation,

and a spirit of noble simplicity. Those of the creation, the fall of Adam, the deluge, the call of Abraham, the sacrifice of Isaac, the adventures of Joseph (which have been briefly discussed), and the birth and flight of Moses, are not only calculated to awaken the curiosity of children, but in discovering to them the origin of religion, fix the foundations of it in their bosoms. We must be strangely ignorant of the essential parts of religion not to observe that they are chiefly historical: it is by a tissue, as it were, of marvellous facts that we discover its establishment, its perpetuity, and all that can induce us to believe and to practice it. It is not to be supposed that by all this we wish children to be plunged into profound knowledge—on the contrary,

these histories are short, various, and calculated to please the meanest capacity. The Almighty, who best knows the faculties of that being whom he has created, has clothed religion in popular facts, which, far from overpowering the simple, assists them in conceiving and retaining its mysteries. For example, tell a child, that in God there are three equal persons, but of one nature: by the habit of hearing and repeating these terms, she may retain them in her memory; but I doubt whether she will understand the sense of them. Relate to her that as Jesus Christ went up out of the waters of Jordan, the Almighty caused these words to be heard"This is my beloved son in whom I am well peased-hear him :" add, that the Holy Ghost descended on

our Saviour, in the form of a doveand thus, you make her sensible of the TRINITY, in a history which she will never forget. Here are three persons which she will distinguish by the difference of their actions; you have nothing more, therefore, but to inform her that all these together make but one God. This example is sufficient to shew the use of history. Although it may seem to make instruction more tedious, it really abridges it; and renders the dryness of catechism, where mysteries are detached from facts, unnecessary. We may observe that history was an ancient mode of instruction. The admirable method which St. Austin has pointed out for the instruction of the ignorant, was not suggested by that father alone-it was the universal