sex is concerned, devolve on them with peculiar propriety. Accordingly, they have monthly, quarterly, and yearly meetings of their own, held at the same time with those of the men, but separately, and without the power of making rules.

A summary of the answers to the queries is made out in the quarterly meeting, and forwarded to the yearly meeting, thus setting forth the general state of society. Appeals of disowned persons, from the judgment of the monthly meetings, are brought to the quarterly meetings for revision. It is also the business of these meetings to assist in any difficult cases that may be presented by the monthly meetings, or where remissness appears in the care of these bodies over their members.

The yearly meeting has the general superintendence of the society within the limits embraced by the several quarterly meetings of which it is composed; and therefore, as the accounts which it receives discover the state of inferior meetings, as particular exigencies require, or as the meeting is impressed with a sense of duty, it gives forth its advice, makes such regulations as appear to be requisite, or excites to the observance of those already made, and sometimes appoints committees to visit those quarterly and monthly meetings which appear to be in need of immediate advice. Each yearly meeting forms its own discipline. Appeals of disowned members from the judgment of quarterly meetings are here finally determined. A brotherly correspondence, by epistles, is maintained with other yearly meetings.

As we believe that women may be rightly called to the work of the ministry, we also think that to them belongs a share in the support of our discipline; and that

In order that ministers may have the tender sympathy and counsel of those, who by their experience in religion, are qualified for that service, the monthly meetings are advised to select such, from both sexes, under the denomination of elders. These, together with the approved ministers, have meetings peculiar to themselves, called

which they have an opportunity of exciting each other to the discharge of their respective duties, and of extending advice to those who may appear to need it, without needless exposure. Such meetings are generally held within the compass of each monthly, quarterly, and yearly meeting. They are conducted by rules prescribed by the yearly meeting, and have no authority to make any alterations of, or additions to the discipline. The members of the select meeting, as it is often called, unite with their brethren in the meetings for discipline, and are equally amenable to the latter for their conduct.

Those who believe themselves required to speak in meetings for worship, are not immediately acknowledged as ministers by their monthly meetings; but time is taken for judgment, that the meeting may be satisfied of their call and qualification. It also sometimes happens that such, as are not approved, obtrude themselves as ministers, to the grief of their brethren. But much forbearance is used towards these, before the disapprobation of the meeting is publicly expressed.

In order that the yearly meeting may be properly represented during its recess, there is a body called the Meeting for Sufferings, or Representative Committee, composed of a certain number of members appointed by each quarterly meeting. It is the business of this meeting to receive and record the account of sufferings from refusal to pay fines and other military demands, sent up annually from the quarterly meetings; to distribute useful religious books; to advise or assist our members

who may incline to publish any manuscript or work tending to promote the cause of truth, or the benefit of society; and in general to act on behalf of the yearly meeting in any case where the welfare of the body may render it needful. It keeps a record of its proceedings, which is an nually laid before the yearly meeting. Except this meeting and the meeting of ministers and elders, all our members have a right to attend the meetings of business, and to take part in the proceedings; and they are encourged to do so. We have no chairman or moderator, and the duty of the clerks is limited to recording the proceedings. We decide no question by vote, but by what appears to be the sense

of the meeting. In matters which elicit a difference of sentiment, personal and censorious remarks are discouraged, and care is taken to exercise a spirit of condescension and brotherly love. Thus it often occurs in our meetings, that deference to the views and feelings of a few consistent members will prevent the body from adopting a measure in which there is otherwise great unanimity.

The Yearly Meetings of New York, Genessee, Baltimore, Ohio, and Indiana, hold an epistolary correspondence with the Philadelphia Yearly Meeting, according to ancient practice. But the Yearly Meeting of London has declined this intercourse since the separation in 1827.

THE German Reformed Church, as its name imports, comprises that portion of the family of reformed churches who speak the German language and their descendants, and as such is distinguished from the French Reformed, the Dutch Reformed, &c. It embraces the reformed churches of Germany and of the German part of Switzerland, and their brethren and descendants in other countries, particularly in the United States of America.

The founder of this church was ULRIC ZWINGLI, a native of Switzerland. He was born on the 1st day of January, 1484, at Wildhaus, a village of the ancient county of Tokkenburg, then a dependency of the Benedictine Abbey of St. Gall, under the guardianship of the canton of Schweitz,

| but, since 1803, included in the new canton of St. Gall.

About the time of Zwingli's birth, the people of Tokkenburg had effected their emancipation from the condition of serfs to the saintly abbey, and now breathed the air of freedom in all its delightful freshness; and the future reformer, inhaling the same enlivening air from his infancy, and growing up to manhood under its influence, became the champion of liberty, in all the forms in which the human mind is by nature free.

Possessing talents of a high order, and cultivated by the best education which the times could afford, and a lofty genius could attain; taught, at the same time, by the Spirit of God, and guided by him into a knowledge of the truth as it is in Jesus;