Q. What did he say to her?. A. Thy sins are forgiven. Q. What may we learn by this? A. The advantage of being humble and sorry when we have committed sin.

Q. What may we then expect? A. That our sins will be forgiven.

Q. What does it also shew us? A. That we should love Jesus Christ very much.

Q. What was the name of this woman who anointed Jesus? A. We are told in the gospel of St. Matthew that her name was Mary Magdalen.

SOLOMON'S WISE JUDGMENT.

Then came there two women unto the king, and stood before him, and the one woman said, Oh, my Lord, I and this woman dwell in one house, and I was delivered of a child with her in the house, and it came to pass the third day after I was delivered, that this woman was delivered also, and we were together; there was no stranger with us in the house, save we two in the house, and this woman's child died in the night, because she overlaid it, and she arose at midnight and took my son from beside me, and laid it in her bosom, and laid her dead child in my bosom; and when I arose in the morning to give my child suck, behold it was dead; but when I had considered it in the morning, behold it was not my son which I did bear. And the other woman said, Nay, but the living is my sou, and the dead is thy son; and this said, No, but the dead is thy son, and the living is my son. Thus they spake before the king. And the king said, Bring me a sword. And they brought a sword before the king. And the king said, Divide the living child in two, and give half to the one and half to the other. Then spake the woman, whose the living child was, unto the king, for her bowels yearned upon her son, and she said, O my Lord, give her the living child, and in no-wise slay it. But the other said, let it be neither mine or thine, but divide it. Then the king answered and said,

Give her the living child and in no-wise slay it, she is the mother thereof. And all Israel heard of the judgment which the king had judged, and they feared the king, for they saw that the wisdom of God was in him to do judg

ment.

Questions and Answers.

Q. What does this lesson tell of? A. Solomon's wise judgment.

Q. Describe it. A. There came two women and stood before the king.

Q. Who was the king? A. Solomon.

Q. What place was he king of? A. Of Israel.

Q. What country was it? A. The country of the Jews. Q. In what quarter of the globe was it? A. In Asia. Q. Did the women say any thing to the king when they came before him? A. Yes; one woman said, O my Lord, I and this woman dwell in one house, and I had a child there, and this woman had a child also, and this woman's child died in the night.

Q. Who did the woman speak to when she said, O my Lord? A. To king Solomon.

Q. What did the woman mean when she said, we dwell in one house? A. She meant that they both lived in it.

Q. Did the woman say any thing more to the king? A. Yes; she said the other woman rose at midnight and took her son from her.

Q. What is meant by midnight? A. We mean twelve o'clock at night.

Q. How was the night divided by the Jews? A. Into watches.

Q. What is their meaning? A. They are so called because the soldiers kept watch by turns during these divisions.

Q. Into how many watches was the night divided? A. Into three.

Q Was the day divided in a similar manner? A No; it was divided into hours,

Q, At what time did their first hour commence ? A At six o'clock in the morning,

Q. What time did their day end? A At our six o'clock in the evening, which was their twelfth hour.

Q. What did the other woman say when she was charged with taking the live child? A. She said the live child was hers, and the other said it is mine, thus they spake before the king.

Q. When the king heard what the women had to say, what did he do? A. He said bring me a sword, and they brought a sword before the king..

Q. Did the king do any thing with the sword? A. No; he said divide the child in two, and give half to the one, and half to the other.

A. One said, O

Q. What did the woman say to that? my lord, give her the living child, and in no-wise slay it; but the other said, let it be neither mine or thine, but divide

it.

Q. What took place next? A. The king answered and said, Give her the living child, and in no-wise slay it, she is the mother thereof.

Q. What is meant by slaying? A. To kill any thing. Q. To which woman was the child given? A, To the woman who said do not hurt it.

Q. What is the reason that it was called a wise judgment? A Because Solomon took a wise method to find out the real mother.

Q. Why was the method wise? A. Because he knew very well that the rcal mother would not let her poor child be killed.

Q. Did the people all hear of this judgment? A Yes; all Israel heard of it, and they feared the king, for they saw that the wisdom of God was in him to do judgment.

Q. What is meant by all Israel? A. All the people who lived in the kingdom of Israel.

Q. Was there any king wiser than Solomon? A. No; he was the wisest king.

Q. How did he become so wise? A. He asked God to give him wisdom to govern his kingdom well, and God granted his request.

Q. What does the Bible say a man should do if he wants wisdom? A. He should ask it of God, for he giveth to all men liberally and upbraideth not.

Q. Does not this advice apply equally to little girls? A. It does.

Q. Do you think there is any difference between knowledge and wisdom? A. Yes; knowledge may be turned to a good or bad account, for many people may know things and act contrary to this knowledge.

Q. Do the Scriptures say, With all thy gettings get knowledge? A. No; it says with all thy gettings get wisdom. Q. What would you suppose to be the difference between knowledge and wisdom? A. Knowledge consists in knowing, but wisdom in reducing that knowledge to practice.

Q. From what source is all wisdom derived? A. From Almighty God.

Q. Was not the wisdom of Solomon his own wisdom, then? A. No; he was the instrument in the hands of God, as many other kings have been since his time.

These simple specimens, I trust, will not be unacceptable to the reader. The Sacred Scriptures abound with similar materials, suitable for the instruction of the female poor; but what a terrific loss it would be, were one to be deprived of this sacred oracle in any system of national education; as well might we be deprived of the whole book of nature, as to refuse the judicious teacher the privilege of referring to the revelation of God. For my part, I felt chained to the earth in trying to give children education without it;

my mouth was often sealed when endcavouring to illustrate my views for the benefit of my pupils, and I felt, by internal experience, the utter impossibility of carrying out any system of education, except the mill-tract system, unless it was based on some universally acknowledged code, which men were inclined to venerate and estccm. In this country the Bible is the most universal, and on that ground alone, which is the lowest ground one can take, it ought to be acknowledged as the text-book by every pupil whom we wish to bring up in the fear of God, the love of his neighbour, respect to the laws, and those who are appointed to dispense them. No system of education would be worth a rush, which does not inculcate the omnipotence of the laws; for if the laws of a country are trifled with, anarchy and confusion necessarily follow. Ireland is a sad example of this in the present day; and, in my humble opinion, will ever remain so whilst there is any book in the country acknowledged superior to the Holy Bible, and any power acknowledged superior to the laws of the land. The Scriptures abound with instances of nations, of families, and individuals, undergoing the greatest miseries and privations, who had trampled upon the laws of the Crcator, and violated the laws of the country, which gave them birth. History shews that such ever was, and common sense proves that such must be, the result of all systems not founded upon genuine truth. Religious education, then, in this view, is essential for girls: first, because they are liable to become nurses, and have the first charge of the children of their superiors, on whom the opinions of the nurse have no small influenence in after life; if she has no correct notions on spiritual subjects; if she has no foundation to rest upon and to refer to as the bases of her views, how can she give them to her infant charge? how can she satisfy the incessant inquiry made by the infantile prattlers of her nursery? She cannot; and the consequence will be most fatal to the rising prospect of the juvenile portion of the