previous concurrence of the Roman Catholic poor school committee; that is to say, the inspectors must be Roman Catholics, and that no augmentation of salary be awarded to teachers who are in holy orders, but that their Lordships reserve to themselves the power of making an exception in the case of training schools and of model schools connected therewith.

A week or two after the publication of the minute of council, the subject was brought under the notice of the Wesleyan Conference, and, by an overwhelming majority, it was resolved to accept of government aid to their schools on the conditions prescribed. The fact is worthy of special notice, as it is calculated to cast no small light on the policy of the leaders of that body. It will probably be in the recollection of our readers, that when the government scheme of education was first proposed, the Wesleyans gave unequivocal indications of their determination to offer it their most decided and strenuous opposition. Their most influential leader, Dr Jabez Bunting, declared "the measure as bad, irretrievably, incurably bad; I oppose it altogether." The Watchman, the recognized organ of the body, stated that the scheme was under the consideration of the committee of privileges, and expressed its firm conviction that they would give a decision which would "exhibit clearly, on the recognized Wesleyan principles, the badness of the measure -its badness on constitutional and social grounds—its badness eminently on scriptural and protestant grounds." The government took the alarm. The union of the Wesleyans with the other bodies of dissenters had overthrown Sir James Graham's notorious factory education bill; and it was evident that, if these bodies were again to act in concert, the ministerial measure would share the fate of its predecessor. It was hopeless to think of removing the hostility of the

Nonconformists; but the Wesleyans were believed to be composed of metal more flexible. They were known to be somewhat accessible to aristocratic influence, and a noble lord was persuaded to undertake the office of a go-between, and to mediate between them and the government. His mission was successful-the murmurs of impending hostility sunk into silence, and it was formally announced that the committee on privileges had resolved to offer no opposition to the ministerial measure. The ostensible reason for this procedure was the discovery that the Roman Catholics were to be excluded from the benefits of the scheme. It was admitted by the government, that when the minutes of council were framed, they were intended to apply equally to all religious denominations. But when it was found that in the eyes of the Wesleyans its liberality or latitudinarianism constituted its greatest fault, an old minute of the committee of council was most opportunely discovered, in which it was stipulated that the Holy Scriptures should be read in all schools receiving aid from the public funds. It was officially declared by the committee of council, that by the "Holy Scriptures meant the authorized version of the Bible, which, it is well known, the Roman Catholics will not use, and their schools were consequently excluded by this side-wind from all participation in the benefits of the government scheme. It is difficult to say which of the two parties implicated in this procedure deserves the most severe condemnation. The temporary exclusion of the Roman Catholic schools having served its purpose, has now been withdrawn, and the Wesleyan Conference, with the full knowledge of this fact, has stamped the ministerial measure with the seal of its approbation; and Dr Bunting, who formerly pronounced the scheme "irretrievably, incurably bad," is now reported to have made

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an impressive speech recommending the acceptance of government aid to the Wesleyan schools. It is not unworthy of notice, in connexion with these facts, that the returns read at this same meeting of Conference respecting the progress of the body during the last year, show that it is steadily losing ground before the advances of the Established Church. Three years ago it was announced that, for the first time since the days of its founder, the Wesleyan body was stationary. At the next meeting of Conference, the losses were found to have exceeded the gains, and now the returns for the past year make it manifest that the retrogression is steadily accelerating. This is the natural result of the course they have followed. Such policy will always meet with a similar reward.

Of the course of the Free Church in reference to the government scheme, we feel constrained to say, though with great pain, that it bears too near a resemblance to the Wesleyan procedure. When that scheme was discussed at great length in the Free Church Synod of Glasgow and Ayr, by an overwhelming majority (sixty to sixteen) it was resolved that the Synod regard the scheme with unfeigned grief and alarm, as dishonouring to the truth of God, and which cannot fail to be most pernicious in its operation." And a petition to Parliament in accordance with this resolution, was prepared and adopted. The successful motion was proposed by Dr Buchanan, and seconded and supported by Dr Candlish, in a long and energetic speech. A change, however, unfortunately soon came over the spirit of their dream. We pretend not to know by whom or in what way brought about. But so it was, that while the scheme, -SO "dishonouring to the truth of God," remained unaltered in a single point, " within a month a little month"-the Free Church Assembly resolved, on the motion of Dr Cand

lish, by a majority of 294 to 5, that there was no valid objection" in principle in the way of accepting aid from public grants for the support of the schools of this Church," in eonnexión with the government measure, and remitted to the educational committee to give advice to congregations applying for public aid to their schools. And this, too, while the resolutions expressly declare, that "the Assembly cannot but consider the plan as unsound and latitudinarian, and that it does not discriminate between the evangelical faith of the Protestant churches, and the many vital errors which pass under the name of religion." By this step, then, the Free Church has entered into close alliance with the governmentan alliance not merely congregational but ecclesiastical; for in the words of Mr Moody Stuart, the "General Assembly has taken upon itself the responsibility of all that is involved in the union, by declaring that the grant may be lawfully accepted, and thus setting its solemn ecclesiastical authoritative sanction and seal to every individual application, by undertaking negotiations with the government, and thus seeming to become answerable for the general terms of the agreement, by expecting the congregation, before applying to government, to consult the Presbytery of the bounds and the committee on education, and enjoining them to ascertain that there is nothing wrong in the particular terms of each application and each grant-the church thereby making herself as responsible for every endowment as if she had expressly craved it; and, finally, by directly applying for the endowment of the Normal School through our authorized educational committee." The Free Church "is thus again united to the State and endowed by the State-for education is one of her leading schemes, and in this great scheme she is endowed." So far, then, in the commencement, progress,

and result of the steps taken on this momentous question, there is an exact parallel between the course followed by the Free Church judicatories and the

principle, that it is both the duty and the privilege of other religious bodies to take part with them in the labour. But a claim to a virtual monopoly in

difference there may be between them is in favour of the latter. They have agreed to make application for aid only within these few weeks, after all hope of a general system of education for the southern division of the island had by common consent been abandoned, and after all the other religious bodies in England, a large portion of the Nonconformist body excepted, had, with greater or less reluctance, given in their adherence to the government plan. But the Free Church Assembly expressed its willingness to accept of aid from the public funds for the support of Free Church schools, almost immediately after the grant was first sanctioned by the House of Commons, at a time when no other religious denomination in Scotland had approved of the government scheme-and when a comprehensive measure, based on the most equitable principles, was easily within reach. The Wesleyans are content to claim the share which fairly belongs to them in the great work of promoting the education of the people, and are acting on the

nation, has once and again been put forth in behalf of the Free Church, and language has frequently been employed which would seem to imply that Scotland is little better than a moral and intellectual wilderness, which the Free Church alone has either the ability or the inclination to reclaim and cultivate. According to Dr Candlish, in his speech before the August meeting of the Commission of Assembly, "the Free Church has the education of Scotland to a large extent in its power, and it has taken the responsibility of providing the youth of the country with a sound religious and intellectual instruction."

These proceedings, however, have not been adopted without opposition. There is s small, but respectable, and we suspect growing, minority, who have made no secret of their dissatis faction with the course which has been followed by the Assembly. But, as our limits are exhausted, we must reserve for another article a statement of the arguments which have been adduced for and against this line of policy. T.

public prayer will not likely be neglected, if secret prayer is regularly presented, and regarded as a privilege as well as a duty; and, we may add with confidence, that ejaculatory prayer will also naturally form no inconsiderable portion of the daily exercise of every child of God.

By this kind of prayer is meant, that which is not offered up on any stated occasion, and as the result of a previous determination; but that which is drawn from the heart by some unforeseen circumstance of perplexity, danger, temptation, or deliverance. It is a spontaneous betaking of ourselves to God in the season of need, or under a feeling of gratitude-a familiar correspondence with Him who knows our lying down and rising up, and who is acquainted with all our ways.

Between this kind of prayer and others there is no essential difference. Like other forms of prayer it must, in order to be acceptable, be the prayer of the heart-it must be the heart speaking. It is also the fruit of the Spirit--praying in the Holy Ghost. Neither can it be properly engaged in without faith's reference to the great Intercessor. It differs, however, from other kinds of prayer in several external circumstances. The Christian may engage in it without separating himself from other religious duties, or even from his ordinary worldly avocations. It has its rise, as it were, unsought-the soul seizing those opportunities which pious vigilance may have found out. Ejaculatory prayer is also shorter and more comprehensive than solemn, set acts of devotion. It is a word sent in haste to the King of heaven, and it has been often known to speed well in the sweet experience of God's dear, tempted, troubled children.

In the remaining portion of this paper, it is our design to make a few remarks on the obligation and advantages of this exercise. As to the

first, it may be observed that the spirit, if not the very letter, of many scripture exhortations to prayer in general, implies a command to engage in ejaculatory prayer in particular. The exhortations to continue instant in prayer-to pray without ceasing-to pray always with all prayer and supplication in the Spirit, watching thereunto with all perseverance; if they imply an obligation to engage in prayer at all, must bind us to the observance of this kind of prayer.

Besides these direct precepts, we have many examples of this exercise in the history of scripture saints. When the Israelites were afraid as they drew near to the Red Sea, and were chiding Moses, the servant of the Lord, because he had carried them forth out of Egypt, we know that his heart was earnestly engaged in prayer to God. We learn this from Jehovah's address to him,"Wherefore criest thou unto me? Speak unto the people of Israel, that they go forward?

While Eliezer, the servant of Abraham, was standing at the well, without the city of Nahor, with his master's camels, he was engaged in sending a short prayer to heaven for success in the business on which he had been sent. "And he said, O Lord God of my master Abraham! I pray thee, send me good speed this day, and show kindness unto my master Abraham.”

Jacob, when he was -blessing his children before his death, broke out into the following ejaculation :—“ I have waited for thy salvation, O Lord!" The dying patriarch finds ease, as it were- -gets a breathing amid the bodily labour he was undergoing, in pronouncing the prophetic blessing on his children; and, whether we regard the exclamation as referring to the Shepherd and Stone of Israel, or to the salvation which he was to purchase in due time, it shows the natural tendency of a renewed heart to throw itself upward