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the school by making an admittance a matter of some formality: similar course is recommended to others. Parents should be told that if they will send their children, regularly co-operate with the teachers in their plan, and endeavour to enforce on their children a due observance of the regulations, they and their children may participate in its benefits; and that if they will agree on their parts to perform this easy task, the teachers will agree on their parts to do them all the good in their power, and to act, not for themselves, but for the children. Should the children at any time absent themselves, the teachers should engage to give the parents immediate notice, and consult with them on the best measures to be pursued in bringing them to a proper sense of their duty. Teachers should also express a wish to be informed by parents of any little facts relative to the improvement of their children; and should they have acquired any bad habits, this should also be made known to the teachers, that they. may concert with the parents on the best means of reclaiming them. This deference to the judgment and opinions of parents will secure their co-operation, and prevent that opposition to the views and wishes of teachers which unfortunately for the success of Sunday Schools too frequently occurs.

(To be continued.)

AN INTERESTING FACT.

An attentive observer of the progress and influence of Sabbath Schools, and the high rank which they hold in the benevolent operations of the present age, must be fully convinced that they are among the most distinguished means which will be used to usher in the glories of the millenial day.

The history of Sabbath Schools fully justifies this view of their importance. By their rapid progress and powerful effects in this country, where correct systems of government and proper instruction prevail, they have contributed very largely to the supply of members of our churches, who while imparting, or aiming to impart, religious instruction to others, have themselves

been taught of the spirit, and by this instrumentality have been made savingly acquainted with CHRIST.

In illustration and proof of this fact, and as an encouragement to teachers to be faithful to each other as well as to their scholars, and to be more humble and fervent in prayer for a greater effusion of the HOLY SPIRIT on all who are engaged in this delightful work, the Editor is authorized to publish the following fact, communicated by a clergyman in New-Jersey.

In his congregation the interests of vital piety had for a long time languished. The Sabbath School attached to his church was tolerably well attended by scholars; and there were twelve teachers; two only of whom were professedly pious. The two who had hope in CHRIST had long mourned over the condition of their impenitent fellow teachers; and a few months ago called on their minister, inquiring of him what they should do to revive the interest of Sabbath Schools, and to persuade their fellow teachers to become more deeply and piously engaged in the task they had undertaken to perform. They felt that they needed their co-operation in higher duties-their prayers, their religious example, and their influence.

After an hour or two of solemn consideration of the subject and prayer for direction, it was agreed that one hour every week, at a specified time, should be set apart by them to pray for their impenitent fellow teachers. This engagement was religiously observed.

Not many weeks passed before three of the teachers came trembling to their minister, bowed down with a deep consciousness of their ill desert, asking the way to eternal life : not many days passed before they found peace and joy in believing. Shortly after this five more of the teachers came, and, with the deepest solicitude for their eternal welfare, inquired "What they must do to be saved." They too were now rejoicing in a good hope, through grace, of pardon and everlasting life. Thus ten of the teachers are now hopefully pious, and have been propounded for admission to the church. This revival has extended to the congregation, in which several others have already been released from the thraldom of sin, and introduced to the enjoyment of that liberty wherewith CHRIST" makes his children free.”

ORIGIN OF THE BRITISH AND FOREIGN BIBLE SOCIETY.

This society, which combines more active piety and zeal, wealth and talents, than have ever been united before, owes its origin to the institution of Sabbath Schools.

The inhabitants of the principality of Wales (which forms a part of the kingdom of Great Britain,) entered into the spirit of Sabbath School instruction very shortly after its commencement at Gloucester, but soon found they had not a supply of Bibles sufficient for the increased number of readers; which induced Mr. Charles, a benevolent man from that country, to undertake a journey to London to raise a subscription for printing an edition of the Bible in Welch. The subject was brought before a Meeting of the Religious Tract Society, when the Rev. Joseph Hughes, whose name is so well known and respected in the religious institutions of Great Britain, suggested, that with a little more exertion than was required for supplying the Welch with Bibles might be formed a society whose increasing funds. would, in time, supply the means for printing Bibles for every part of the British dominions, and in every language on the earth.

The suggestion was adopted, and the British and Foreign Bible Society was formed.

This society since its commencement has expended four millions of dollars; has issued in different languages three million eight hundred and seventy five thousand four hundred and seventy four copies of the Holy Scriptures! and now issues five millions of Religious Tracts annually!

LET INFIDELS READ THE BIBLE THEY OPPOSE.

MR. ROBERT AITKIN, a printer and bookseller of Philadelphia, was the first person who printed a Bible in that city; and the second, if not the first, who printed that sacred volume in the United States. He was a Scotch Seceder, and an eminently pious While he kept a bookstore, a person called on him, and inquired if he had Paine's Age of Reason for sale. He told him VOL. I.

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he had not; but having entered into conversation with him, and found he was an infidel, he told him he had a better book than Paine's Age of Reason, which he usually sold for a dollar, but would lend it to him if he would promise to read it; and if after he had actually read it, he did not think it worth a dollar, he would take it again. The man consented; and Mr. Aitkin put a Bible into his hands. He smiled when he found what book he had engaged to read, but said he would perform his engagement. He did so; and when he had finished the perusal he came back to Mr. Aitkin and expressed the deepest gratitude for his recommendation of the Book, saying, it had made him what he was not before-a happy man; for he had found in it a Saviour, and the way of salvation. Mr. Aitkin rejoiced in the event, and had the satisfaction of knowing that the Reader of the Bible, from that day to the end of his life, supported the character of a consistent Christian, and died with a hope full of immortality.

Mr. Aitkin's grandson, now resident in New-York, has related the event to the Editor as a fact well known in his family.

ON SOCIAL PRAYER.

An Attempt to answer the Question "What are the best Means of Improvement in Social Prayer," intended to have been read at a Prayer Meeting where the question had been proposed for discussion.

THAT meetings for social prayer are not always conducted in the best manner at present, and that they are susceptible of improvement, are implied in the question propounded.

Prayer, as defined by the pious Dr. Watts, "is the address of a creature on earth to God in heaven, about every thing that concerns his God, his neighbour, or himself, in this world, or in the world to come. It is that language wherein a creature holds correspondence with his Creator; and wherein the soul of a saint often gets near to God-is entertained with great delight, and, as it were, dwells with his Heavenly Father for a short season before he comes to Heaven." The Doctor adds, that

prayer is to be improved by Christians until they acquire a holy

skill in it.

The question now is, what are the best means of improvement? It may be answered in one word-Exercise: And the manner in which those persons should perform such exercise who occasionally assist in the conduct of social worship, and. who are not ministers, shall be the subject of our present consideration.

Let us then look at the defects which too often appear in the conduct of social prayer meetings; for by directing our attention to them it is that we can best proceed to consider the remedies-First. There is a deficiency of order in the arrangement of the subjects on which prayer should be made at such meetings. Secondly. The persons who generally assist in the conduct of them are too apt to fall into a desultory mode of expression, which is repeated by others, but which does not fix the mind intensely on any particular object, and the very thing of which our blessed Master expressed his disapprobation is the result. There is too "much speaking" and too much “ repetition." Thirdly. The unprepared state of mind of those who are suddenly called on to assist in prayer often occasions, confusion of ideas and hesitation of speech: sentences are begun before the mind is prepared to finish them; and expressious are used over and over again, even by the same individual, which by their repetition tire the attention and offend the ear. "We should not be rash with our mouth; nor let our heart be hasty to utter any thing before God."—[Eccles. 5.] Some persons are led on by being thus hasty in utterance, to a great incorrectness of expression, and a rash and inconsiderate freedom of language in addressing Him who hath admonished us by the pen of inspiration, that as "he is in heaven, and we are upon earth" our "words may well be few." Fourthly. Prayer meetings are often continued too long, and interfere too much with other duties, which prevent many from attending them. Now, the remedy which is humbly proposed for these defects shall be the next subject of consideration.

First. The term social prayer, implies that several persons meet for this purpose, who will assist each other in conducting

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