taught their sons to drink to excess.

Let us teach them nothing that tends to evil, unless necessity should require it; and then let us use our endeavours to prevent excess.

The great danger which the Friends perceived in the use of spirituous liquors and amusements, led them to forbid their use altogether to the members of their society. The reasons they assign for their prohibitions deserve to be considered by all, and especially their answers to the objection, that they forbid the use of a thing on account of its abuse. "Where the abuse of a custom is either, in the first place, necessarily, or, in the second, very generally connected with the abuse of it, they commonly consider the omission of it as morally wise and prudent. If the use of any custom, be necessarily connected with its abuse, as is the case with gaming, the user or practiser of such custom, cannot but incur a certain degree of guilt. If the use of a custom be, either through the influence of fashion, or its own seductive nature, or any other cause, very generally connected with its abuse, then, the user or practiser, if the custom be unnecessary, throws himself wantonly into danger of evil, contrary to the... watchfulness which Christianity enjoins. This watchfulness against moral danger the Quakers conceive to be equally incumbent upon Christians, as watchfulness upon persons against the common dangers of life. If two-thirds of all the children, who had ever gone to the edge of a precipice to play, had fallen down and been injured, it 4: would have been a necessary prudence in parents to pro hibit all such goings in future. So they conceive it to be only a necessary prudence in morals to prohibit customs, where the use of them is very generally connected with a censurable abuse. And as the Quakers conceive this species of argument to be tenable in Christian morals, so they hold it to be absolutely necessary to be adopted in the education of youth. Your grown up persons may (3 have sufficient judgment to distinguish between the use of a thing and its abuse. They may discern the boundaries of both, and enjoy the one while they avoid the other. But youth have no such power of discrimination. Like inexperienced mariners, they know not where to look for

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the deep and shallow water; and, allured by enchanting circumstances, they may, like those who have been reported to have been enticed by the voices of the fabulous Syrens, easily overlook the danger that too frequently awaits them in their course."*

Let us, therefore, by our own self-denial, make easy to our youth whatever is needful to their safety. Let us, we repeat it, not ask merely, what is lawful, and what is safe for ourselves; but what it is expedient to teach our children to do, and in what way shall we walk so that our children may follow us with the least danger? What we would not wish our sons to do, let us forbear to do ourselves. Let us shun the places, and look on them with horror, which we would not have our sons to frequent. us take care how we would teach them to begin, if it be a path in which we would not have them to run to the end. Better sacrifice both carnal pleasure and worldly profit, than do that which might lead astray our offspring to destruction.

Let

ORTHODOXY, HETERODOXY, AND HERESY. ORTHODOXY means right doctrine, heterodoxy means wrong doctrine. The standard of doctrine is the oracles of God. Those doctrines which agree with the sacred oracles are right, or orthodox; those which do not agree with the sacred oracles are wrong, or heterodox. If a doctrine be taught by all the catechisms and systems in the world, and if it have a place in the creed of every sect, it is not orthodox, unless it be taught by the sacred writings, and have a place in the creed of Christ and his Apostles. If a doctrine be at variance with the Scriptures, it is heterodoxy, however well it may agree with the systems of men.

There are some persons who use the words orthodox and heterodox, in a sense very different from the sense given above. They call every thing orthodox that happens to be fashionable and prevalent, and every thing which is new to them and that crosses any of their old prejudices, * Clarkson's Portraiture of Quakerism, vol. 1, page 65.

they call heterodox. I have heard doctrines called heterodox that were taught by Christ, and I have heard other doctrines called orthodox that were flatly and plainly contrary to the teachings of Christ. These people do not make Christ and the Apostles the standard of orthodoxy ; they make the writings and creeds of the prevailing sects into the standard. When they talk of " orthodox divines," they mean such writers on religious subjects as agree with them and with the prevailing sects. If they say a man is heterodox, the meaning is, that he does not receive the prevailing system. Thus you may hear John Illbake say that I am heterodox; you may hear Thomas Nilla and Samoth Rebry say that my notions are not in agreement with orthodox divines;" but they only mean that my opinions are not exactly in fashion.

Neither John, nor Thomas, nor Samoth, refers you to Christ and his Apostles as standards of orthodoxy. They never attempt to prove my doctrines contrary to the doctrines of the Sacred Scriptures. They are lost when they come to the Scriptures. Then what do their charges amount to? Just nothing. If they call me heterodox, because I do not believe as they do, why may not I call them heterodox, because they do not believe as I do? The truth is, many people make use of those two great words on purpose to mislead the unthinking, and prejudice their minds against some one or other that happens to see clearer and farther than themselves.

A heretic is one that forms a sect, or joins a sect that is formed, on principles opposite to the doctrines of Christ. Thus the Socialists are heretics, and all societies are heretics that are formed on principles opposite to the principles of Christ. But some call all heretics that do not believe exactly as they believe. If a man believes rather more or rather less than they believe, they at once set him down for a heretic. Those whom narrow-minded persons nowa-days call heretics, are often nothing more than men of original minds, who set aside the authority of fallible men, and form their sentiments according to the dictates of the Gospel alone.

THE MISERIES OF ENMITY.

WE ought to cultivate a loving temper, if it were only for our own comfort. No man can be happy who allows hatred or enmity to lodge within him. The devil himself might be happy as soon as the man that harbours illwill to his fellow men. Man was not made to hate: hatred is not man's element. Man was made to love and be beloved; and it is in loving and in being loved, that man must find his heaven.

Who has not proved the unhappy tendency of enmity in his own experience? We cannot help meeting with people, in a world like this; and what à torment it is to meet with those on whom we cannot look with feelings of affection. We hear people talked of; how uncomfortable to hear them praised, if we dislike them; or to be asked our opinion, and be forced either to dissemble our real feelings, or speak to their disadvantage. Men, who cannot look on every brother man with good-will, should seek for lodgings in another world. If we are not disposed to leave the world, we ought to cherish affection and good-will to every one that lives in it.

But do what we will, we shall meet with some that will not love us, and that will not accept any expression or token of good-will at our hands. We shall meet with the proud, that will never forgive a reproof, however kindly meant, and however gently given. We shall meet with the covetous, who will seek to avenge themselves on every one, that either by counsel or example labours to bring them to a better mind. The wicked will not love the righteous: the hypocrite will not be friendly with the faithful and sincere. In those cases, we can only move on in our own way, still showing kindness, though the only returns be frowns and rebuffs and scorn. If our love be lost on our enemies, it will not be lost to us. We shall have the comfort to think, that we have done what we could for them; and at a future day God will recompense our meek and persevering kindmess into our own bosoms. Still let us love; and if we benefit no one else, we shall benefit ourselves. Love is a happy feeling; it is heaven on earth; and it is the happiness of the heaven of heavens.

Human Mortality.—According to the most accurate calcula tion, an astronomical year contains 365 days, 5 hours, 48 minutes, and 48 seconds. Suppose one individual to die every second, then we have 60 in every minute, 300 every five minutes, 3600 every hour, 86,400 every day, and 31,556,928 every year; and in 30 years, 846,707,840. As this last number is about equal to the present population of the earth, and as 30 years are calculated to be the period of one generation, it seems probable that one death every second is as accurate a calculation of human mortality as can be made. It scems probable, also, that taking the world at large, there is a general uniformity in the doings of death. In particular places, at different times, the movements of this destroyer are like the rivulet, now rushing down the mountain's side, then moving sluggishly along the plain below!; but taking all the world together, he resembles the deep and broad river, constantly pursuing his restless way to the bosom of the ocean, Looking over any definite period of time-say the intervening years between the death of Christ and the present moment we should probably not find an hour, nor probably a minute, in which some have not died. The hour since we commenced these calculations has witnessed, probably, the departure to the world of spirits of not less than 3600 human beings; and even the single minute since the reader commenced this article has carried off 60; and if, perchance, he has been two minutes reading thus far, 120 deathless spirits have gone to their account; and should we pause three minutes more, to wonder or to weep over the desolations of the grim tyrant, the number will have swelled to 300.

Education.-In Locke's admirable "Thoughts on Education," the grand objects he keeps in view are, 1st. To preserve and strengthen the bodily constitution. 2d. To inform the under. standing with useful knowledge. And 3rd. To cherish the good dispositions of the heart. A sound mind in a sound body comprises a happy state in this world. Of all the men we meet with, nine parts in ten are what they are-good or evil-useful or not-by their Education."

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The celebrated poet Milton, says "The reforming of Educa tion is one of the greatest and noblest designs that can be thought of. The right path of a virtuous and noble Education is laborious indeed at the first ascent, but else so smooth, so green, so full of goodly prospects, and melodious sounds on every side, that the harp of Orpheus was not more charming."

Lord Kames, one of the Scottish nobles, says " Education being of great importance to the public as well as to individuals, may well be deemed one of the capital articles of government. It is entitled to the nursing care of the legislature, for no State