experience a union and communion of spirit, which wonderfully strengthens and animates. them, even when not a word is uttered during the whole time of their meeting; they are secretly and immediately instructed by Him who teaches as never man taught. Sometimes, however, he sees meet to make use of instruments, by influencing the minds of some to minister, in the ability which he gives, to the various states of a mixed congregation; and when this is done in the fresh feeling of divine power and life, it tends to the edification of the body. It is made to apply to the condition of individuals present, and coming from the true source, it carries its own evidence with it. As the Divine Being alone knows the state of the heart, and as there is a great variety of states, so he is pleased to make use of various instruments for the accomplishment of his gracious purposes. In this respect there was a beautiful order in the primitive church; all, who were rightly influenced, might prophecy or minister one by one, (1 Cor. xiv. 30, 31.) and if any thing were revealed to another that sat by, the first was to hold his peace. Here a fresh revelation was distinctly pointed at; even he, who at times might, under the unction of the Holy One, minister to the states of the people, must keep silence if the revelation were vouchsafed to another who sat by; and this is now the ministry even in "the ability which God giveth," (1 Pet. iv. 11.) by which the sincere hearted are comforted and refreshed. But if the instrument, through unwatchfulness, mixes any thing of mere human

contrivance, however excellent the form of words may be, it is liable to bring a cloud and darkness over those who have spiritual discernment, for nothing can substantially profit the people but that which is communicated under the immediate influence of the Holy Spirit. It was said of our Lord, that "his word was with power;" (Luke iv. 82.) and the words of his ministers will, when they are rightly engaged, be also attended with a degree of power. Paul said, "My speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the spirit and of power," (1 Cor. ii. 4.) And as these divine gifts are vouchsafed to the unlearned as well as the learned, and to women as well as to men, there must be no restriction in the church of Christ, lest we should be found attempting to limit the Holy One. Human learning, however useful in its proper place, can by no means, of itself, qualify for a minister of the gospel; they who depend upon it may expect to incur this rebuke; "They run and I have not sent them, therefore they shall not profit the people." Some of the first preachers were poor fishermen, and yet how powerful was their ministry. The Lord's prophet Amos, when declaring his commission, says, "I was no prophet, neither a prophet's son, but a gatherer of sycamore fruit: and the Lord called me, and said unto me, Go, speak to my people Israel." Amos vii. 14, 15. It is this Divine and inward call, this " necessity," (1 Cor. ix. 16.) which the apostle speaks of, and which he felt so strongly, that he would

have incurred woe if he had not preached the Gospel; it is this, in the constraining power of heavenly love, which alone can make a true minister of Christ, and without this, all the erudition in the world is but as the sounding brass or the tinkling cymbal. The disposition and temper of a true minister of the gospel are pointed out by the great apostle, where he says, "Though I preach the gospel, I have nothing to glory of." 1 Cor. ix. 16. They must not preach with a view to popularity, or to make gain of their hearers; but as they have received their call freely, they are required to administer freely. They must not seek to fix the attention of their hearers upon themselves, but direct them to their Great Master, the Shepherd and Bishop of souls, according to the declaration of the same apostle, "We preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus's sake." 2 Cor. iv. 5.

Upon this subject the Editor would make the following additional remarks:

As nothing but "Power from on High" (Luke xxiv. 49.) can make a minister of Christ, and as the unlearned may be, and have been made skilful in the office, through the influence of the Holy Spirit, is it not awful presumption for any one to suppose that they can qualify themselves for that, as for any secular employment, by human study? And must we not conclude that when such get into the ministerial office, maintain themselves in it by the power of the Government, and force all to contribute to their pecuniary support, that such a proce

dure is not only unsanctioned by the scripture of the New Testament, but contrary to the spirit and tenour of the Gospel, and plainly antichristian. A forced maintenance for ministers was unheard of in the pure and primitive times of Christianity, and was only introduced when the night of apostacy began to overshadow the Church. It was then that an unholy alliance took place between it and the secular power, which has degraded religion, given rise to the most cruel persecution, and at different periods deluged the earth with rivers of blood.

It is because they believe that the religion of our holy Redeemer needs no extraneous support, but is injured and sullied by every attempt to associate it with worldly objects, that the society feels conscientiously restrained from contributing towards an ecclesiastical establishment connected with worldly power: they believe that all interference of the civil government in matters purely religious, and which affect not the peace and good order of society, is injurious to the state as well as to the cause of religion; and with regard to the ministry of the Gospel, they consider, that as the gift of God cannot be purchased with money, the ministry should never be connected with considerations so worldly; but that if a minister who has really received the gift, should, in the exercise of it, be thereby prevented from providing for his wants, or from any other cause should stand in need of pecuniary assistance, that assistance should be afforded to him, just in the same manner as to any other member of the church.

EDUCATION.

What relates to mind, and the formation of character, has been much too slightly regarded in the business of education. The following hints to Tutors, though drawn up for an establishment for Friends' children, whose parents can afford to pay for their instruction in the higher branches of knowledge, contain much advice applicable to teachers of every class.

The cultivation of those dispositions of mind which are acceptable in the Divine sight, and the formation of that character, which shall be most extensively useful to mankind, are of infinitely more importance than all literary and scientific knowledge, and ought therefore to form the most prominent object in every Christian system of education; and this is never likely to be completely effected but on a plan, in which one Tutor of the requisite disposition and talents, shall confine his whole attention to a limited number of pupils; there are few who can do full justice to more than ten.

It is in the first place, of the utmost importance to rule by love, but to resist with firmness every tendency in the children to what is wrong. The Tutor must never inflict any corporal punishment, but endeavour so to conciliate the affection and the confidence of the children, that the mere withdrawing of his countenance and kind attention, shall be felt as a severe punishment.

The Tutor should encourage in the children