A. 14. Yes: Hereford returned again.

A. 15. This Hereford was the son of John of Gaunt, Duke of Lancester; and he was therefore first cousin to

the king.

A. 16. Hereford opposed king Richard, and got the kingdom for himself:-this was done by force, he had no right whatever to be king.

A. 17. After the death of king Richard, the right to the throne belonged to the family of the Duke of Clarence, because Lionel Duke of Clarence was the elder brother of John of Gaunt, Duke of Lancaster.

A. 18. The house, or family, of York and that of Lancaster disputed, many years, for the kingly power. The descendants of the Duke of Clarence were called the House of York, because a Duke of York married a female of the Clarence family, and the title of York was, thus, with them.

A. 19. King Richard the Second was barbarously murdered.

QUESTIONS IN ENGLISH HISTORY.
(To be answered in our next.)

V.

Question 1. Who was king of England after Richard the Second?

Q. 2. Did Henry the Fourth reign in peace? or did any of his subjects rebel against him?

Q. 3. Who raised an army against the king?

Q. 4. What great battle was fought?

Q. 5. Which side gained the victory?—and who was killed?

Q. 6. Was the king in the battle? And was his son there?

Q. 7. Who was that son? And what was his character?

Q. 8. Did this young prince continue to behave as he had begun?

Q. 9. In what year did Henry the Fourth die? V.

THINK WHAT YOU ARE SAYING.

How often do we use, and hear others use, expressions, the full import of which does not reach the mind. The truth of

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this was forcibly recalled to my mind, at the commencement of this year, by a poor woman to whom I had been able to show some trifling kindness. " God bless you!" said she, " and what can I wish you better, for the new year?" I I felt that she was indeed right; for that, without God's blessing, it could not be a happy year; and that, with it, however marked by changes it might be, whether it were to be finished here on earth, or witnessed the change to another world, it must be happy, if it were but blessed. Amidst all the good wishes bestowed at this season, and thehappy new years" I have heard around me, I have ever thought of my poor friend's hearty "God bless you, and what can I wish you better?" feeling how vain are all wishes which do not include her's of "God's blessing" But how often do we hear that expression of "God bless you," uttered with so much carelessness, as almost to seem no more than "take care of yourself.” Surely those who so use the term, do not feel that "they can wish you no better." They cannot feel the full import of the word, to "bless," or they would know that it is no light thing, to be asked in a hasty moment. For God to "bless us," is to keep us his, in body and soul; to guard us from evil and temptations, spiritual and bodily; to give us the knowledge of himself, and of his Son; to guide us by his Holy Spirit; to bestow upon us all the comforts and mercies, he thinks fit for us in this world; and finally to prepare us for life eternal, with him and our blessed Saviour. Such things should not be uttered like "a good morning," or " a good evening," which seem only to refer to the pleasure or the comforts of the present time; they should be asked in the spirit of a prayer; for where God is called upon to add his sanction to the wish expressed, it should never be done but with such a solemn feeling as should ever accompany the mention of our Father in Heaven.

MR. EDITOR,

Sent without a Signature.

GOOD-NATURED PEOPLE,

To the Editor of the Monthly Visitor.

I AM desirous of cautioning our cottage friends against a very dangerous class of persons-not the drunkards, the

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gamesters, the profane swearers, and such as these, whose evil communications are so liable to corrupt the unwary-but against what are commonly called "goodnatured people.' Where this feeling, commonly called good-nature," exists, without Christian principle and Christian firmness, instead of being real kindness, it is very often productive of serious mischief and misery. Persons of this disposition will say, for instance, that, as Sunday is the only day on which the working classes are released from toil, they like to see them enjoying themselves, escaping from the crowded alleys of a town, and -after six days passed, perhaps, in the unwholesome confinement of a manufactory,-rambling in the fields, breathing the fresh air, visiting their friends, making excursions upon the water, experiencing the delights of a tea-garden, or resorting to other scenes of cheerfulness and gaiety.Now the Sabbath may be found very convenient for such purposes, and it ought to be a day of rest and refreshment; but let it be remembered that it is a day set apart by the Almighty for promoting the salvation of the soul, and affords one of those means of grace which God has promised, in an especial manner, to bless. The true Christian feels thankful for the repose of the Sabbath, and considers that he may innocently enjoy the refreshment of air and exercise; but he still finds, in its holy occupations, a pleasure, in comparison with which all the pleasures of the world are dross and vanity:-and the habitual neglect or profanation of this merciful institution will inflict a sting on the conscience of ali who shall hereafter be brought to judge rightly.

Such an one will think, that, at a fair or a feast, which comes only once a year, there can be no great harm in their neighbours relaxing from their usual strictness; that if a man is not a regular drunkard, to the injury of his health and worldly interest, that if he only exceeds when in the company of a few old friends, or at the return of certain seasons, his conduct may be justified and excused; whereas there are scriptural reasons for concluding, that, if a person is allowedly guilty of even an occasional excess, if he knowingly and wilfully suffers himself to fall into any intemperance, he is not yet brought to a

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right knowledge of God, and that he delights not in his service, and is therefore exposed to his wrath.

If a relation, or a friend, by no means possessed of the distinguishing marks of the faithful followers of Christ, is brought down by disease, and thus prepared for the reception of divine truth, a person (falsely called goodnatured) would, of course, not be so cruel as to remind him of the errors of his past life, to inquire what reasons he had for supposing that his heart was right in the sight of God, or to send for a clergyman, who might deal too plainly with him, and be regarded as the forerunner of death.

These amiable people are indulgent to the frailties and follies of the young, remembering, that, when young themselves, they gave in to the same practices :-they cannot bear to see them subjected to restraint, but would have them enjoy life while they can. How opposite is this to that dread of sin, which, instead of granting that young people may be wild and thoughtless, prompts the Christian to warn them against what had proved to himself matter of such sad reflection. The wisest of men declares that the sins and offences of youth will one day be the source of shame and sorrow :-they will either be lamented in this world with bitter contrition and deep self-abasement, or they will be bewailed for ever, in the world to come, with unceasing but unavailing remorse and anguish. Eccles. xi. 9.

When a pestilence is sweeping off numbers around us, and the zealous preacher, taking advantage of the awful visitation, exhorts his flock to prepare to meet their God, these "good-natured people" think it harsh and unfeeling to terrify men with the prospect of death, and to disturb their minds, which were lulled by a false peace and security. The same mistaken good-nature frequently withholds a man from bringing an offender to punishment, in consideration of his youth or his family, without weighing the importance of the warning to the culprit himself, as well as to society, by deterring others from crime. Destitute of proper firmness, these kind-hearted characters often encourage that vice and folly which it is their duty to repress; and it is well, if, from their soft, complying

humour, they are not often drawn in to do what is wrong themselves, as well as to encourage others in it. When a foolish fondness prevents parents from the needful admonition and judicious correction of their children, the event will generally prove that their worst enemies could not have done them greater injury:-they thus permit those diseases of the mind to gather strength, which will prove the sources of inexpressible sorrow to them in this world, and perhaps of eternal misery in the next. If a surgeon beholds the symptoms of disease spreading over the frame, would it be kindness, for the sake of avoiding some present pain, to refuse to pursue such measures as might restore the sufferer to life and health? In things spiritual, an application of false good-nature shows a lamentable ignorance of religion, and a want of faith in the divine word. The Christian desires to see all around him cheerful and happy; but he knows that real enjoyment is not to be found among those who are lovers of pleasure more than lovers of God. He is amiable and charitable in his disposition, yet his face is stedfastly set against sin, and he stands resolutely opposed to the false maxims and customs of the world. He has learned that the Almighty is a just and a jealous God as well as a God of mercy; and he feels the truth of that solemn inquiry, "what shall it profit a man if he shall gain the whole world, and lose his own soul, or what can a man give in exchange for his soul?"

H. S. T.

FRIENDLY ADVICE ON A PROPER BEHAVIOUR IN CHURCH. Copy of a handbill intended to be printed and pasted on a board, to remind persons of their duties when they attend Public Worship.

MY CHRISTIAN BRETHREN,

BEFORE entering on this important subject, let me first ask you to consider why it is that you come to Church. Is it only for form-sake, that you may 66 appear unto men," to be Christians? or merely because others come? or simply because it is as well to spend an hour here as elsewhere? or solely because you have long been in the habit of coming? Or is it, as I would fain hope, from a far better reason, even for conscience-sake, that you may