become clergymen themselves; that Dissenters (called Raskolnicks, or splitters,) are numerous, and of numerous sects, from the monk Andrew's attack on image-worship in the year 1003, to the Chinkmen of the Don, so-called because, in addition to other peculiarities, they pray with their eyes directed towards a chink admitting the light; and that Dissenters are only tolerated, not legally acknowledged.

The best-instructed body in Russia are the higher office-bearing classes, not deeply imbued, we fear, with religious sentiments of any sort. Next to these, perhaps, come the priests, who have doubtless the opportunity of being well educated, and yet so little avail themselves of it, that they have the reputation of being the most ignorant clergy pretending to the Christian name. How carefully soever, therefore, the Project above described may appear to provide for the religious instruction of the people, of what great value will that instruction be, if conferred by priests themselves but slightly informed, and still less enlightened as to the real nature of Christian truth? In all probability, it is in reference to the Raskolnicks that directions are given to clear the pupils' minds of prejudice and superstition; but they must be prejudiced and superstitious indeed, if in these respects they are one whit worse than the most orthodox. With great respect for good ministers of every class and country, we must be permitted to doubt whether they are the fittest persons to convey what they know, be it little or much, right or wrong, to young minds. And yet, in a country like Russia, where the official religious teachers are so backward in point of knowledge, it is scarcely to be supposed that those laymen who may, in the parish clergyman's default, give the religious instruction, will be very efficient substitutes. It is evident, however, that a slender amount will satisfy the requirements of the new law. But three hours a week are to be given to religion, which will be taught within a narrow and formal range, and out of books approved by the Synod we have described. Perhaps the Russian Government will be surprised to be told, that not only do our Sunday schools wholly exclude secular subjects, but the religious instruction given in them turns as little as possible on forms and catechisms, or on any book but the Bible; and on that, with a view much less to the communication of mere biblical knowledge, than, under God's blessing, to the touching of the children's hearts by means of familiar and affectionate exhortations from their teachers.

The ideas apparently entertained in Russia as to adequate religious instruction, somewhat remind us of the preparation which sometimes takes place for the rite of confirmation here. The can

didates for public functions in Russia must be able to read and write, and know the principal prayers. No doubt, many of the English clergy are at pains to ascertain that the young people about to be confirmed are advanced beyond a mere parrot-like repetition of certain formularies, human or divine; but we fear this cannot be said of those who are to teach Russian policemen their prayers.

Nevertheless, candour must admit that some parts of the scheme show an honest and earnest desire to raise the character of the people. It has been perceived that the superseded system tended to make a nation of dependants, all looking out for Government bread. The avowed object of the new method, therefore, is to nourish the true life of the nation, by fitting the young for those spheres of life in which their lot is cast. Their rulers see, on the one hand, that education is the principal support of a State (which is something for authority in Russia to acknowledge); but, on the other hand, they see, and insist, that a really useful education should both reconcile men to, and fit them for, the battle of life as it lies before them, in town or country, workshop or field. Yet, this scheme goes so completely upon the principle of State control, that whatever good it may produce, will be surely liable to the drawback of evil inseparable from that system. Private education, for example, is barely permitted, and private teachers are subject to Curators, &c. Everything is to be conferred by authority,-titles, rewards, uniforms, elevation from grade to grade, or from "personal honorary citizen" to "hereditary honorary citizen!" The projectors have the usual dreams about "connexion," "unity," "sound pedagogic ideas," &c. It looks well in print, to be told that the children are to be instructed in the appreciation of both "rights and duties;" but the association under such circumstances does not excite large expectations as to the range of immunity. Still more admirable and hopeful is the total prohibition of corporal punishment, especially when supplemented with directions to be careful in cultivating the moral sentiment. Yet, several things make it clearly manifest, that the authors of the Project are depending upon coercion as their sheet-anchor. What but this underlies the provision, that individual subjects, unfurnished with an educational certificate, shall be liable to double charges for passports, trade certificates, and other necessary authorisations? Premiums on education are of like tendency: as when young men, trained in the Institutes, are not merely eligible to the rewards and distinctions already named, but will be exempted from military service, taxation, and other disagreeable incidents? We suppose that the

trained teachers in our own country would not at all object to those features in the Russian scheme which open to persons of their own order the way to Inspectorships, and would loudly applaud the requirement that even university men should have acquired prac tical experience in the art of teaching before being eligible for appointments in the department of Public Instruction; but they would think it strange to be told, that, even during vacation time, the Students in Training Institutes must be under the eye of the Council, and spend it here or there, according to their direction. The fact, we suspect, is, that State Education appears more plainly confessed in connection with a government like that of Russia, than it can be in a country like our own, or even in States much more decidedly monarchical and autocratic, though not quite so despotic as the Empire of the Czar. In other countries, for example, the doctrine laid down is one of proportion between patronage and control. But, at St. Petersburg, the question is first one of control, all else being subordinate and apart from that inflexible rule. The Czar will order everything; but, as to support, he will give it or withdraw it at his discretion. Even the most private teacher and the most private school are not exempt from his supreme authority. And then, instead of municipalities having the rule where they provide the means, they have no more rule than if they did not; and not only may, but must pay the charges, and that to whatsoever amount shall be dictated from above; the instruction, moreover, being gratuitous or otherwise, at the Imperial Minister's discretion.

Upon the whole, therefore, we are compelled to regard the new scheme of Public Education in Russia as in greater harmony with the well-known autocracy of the Czar, than with the interests of a great nation rightly understood; though we readily admit that it has some good features, and will be productive, with whatever mixture of evil, of considerable good. J. M. H.

NEW WORK FOR THE POLICE.

ONE of the most evangelically useful men in Boston, United States, is Rufus Cook, a policeman. Mr. Cook is a Methodist, but he labours most successfully as a canvasser on behalf of Sabbath schools, without regard to sect, only that in them "Christ and Him crucified" be taught. During the last year over eighteen hundred children, and more than sixty adults were, through his instrumentality, gathered into Sunday schools in Boston, and its neighbourhood.-Sunday School World.

DR. MERLE D'AUBIGNÉ.

AFTER I had begun to preach Christ, I was so assailed and perplexed on coming into Germany by the sophisms of rationalism, that I was plunged into unutterable distress, and passed whole nights without sleeping, crying to God, or endeavouring by arguments and syllogisms without end to repel the attack and the adversary. In my perplexity I visited Kleuker, a venerable divine at Kiel, who for forty years had been defending Christianity against the attacks of infidel theologians and philosophers. Before this admirable man I laid my doubts and difficulties for solution; instead of solving them, Kleuker replied, "Were I to succeed in ridding you of these, others would soon rise up. There is a shorter, deeper, and more complete way of annihilating them. Let CHRIST be really to you the Son of God-the Saviour-the Author of eternal life. Only be firmly settled in this grace, and then these difficulties of detail will never stop you; the light which proceeds from Christ will dispel all darkness." This advice, followed by a study with a pious fellow-traveller at an inn at Kiel, of the Apostle's expression, "Now unto Him that is able to do exceeding abundantly above all that we ask or think," relieved me from all my difficulties. After reading together this passage, we prayed over it. When I arose from my knees in that room at Kiel, I felt as if my wings were renewed as the wings of eagles. From that time forward I comprehended that my own syllogisms and arguments were of no avail; that Christ was able to do all by His power that worketh in me; and the habitual attitude of my soul was to be at the foot of the cross, crying to Him, "Here am I, bound hand and foot, unable to move, unable to do anything to get away from the enemy that oppresses me: do all Thyself: I know that Thou wilt do it; Thou wilt even do exceeding abundantly above all that I ask." I was not disappointed. All my doubts were soon dispelled, and not only was I delivered from that inward anguish. which, in the end, would have destroyed me had not God been faithful, but the Lord extended unto me peace like a river. If I relate these things, it is not as my own history alone, but that of many pious young men, who, in Germany and elsewhere, have been assailed by the raging waves of rationalism.-Bible Inspiration.

EXPOSITORY NOTES ON SCRIPTURE LESSONS.

MAY 3RD.-KNOWLEDGE AND OBEDIENCE.

1.

For Repetition.-Matt. vII. 24, 25. Reading Lesson.-Matt. vn. 7--29. First. ENCOURAgements to PRAYER.

In one of the lessons for April 19, (p. 230,) we had the pattern of prayer. It should be simple, sincere, and unostentatious; the utterance of our wants. In the present lesson such prayer is encouraged.

We should know what we want, and we should earnestly seek to obtain it, like a person not only asking alms, but imploring them by importunate and repeated application; or like one who knocks perseveringly till he gets admission.

Such prayer is successful, ver. 8. This is the first encouragement. God hears, and he does not fail to give. Parents would give bread to their children; God is infinitely kinder than even parents are, so that His children will not be allowed to call upon Him in vain, John xiv. 13; Ephes. iii. 30.

Such prayer is offered to a Father who is of infinite wisdom as well as kindness. This is a second encouragement. The child does not always know what would be best for him. That parent exercises his own judgment, and gives accordingly. In like manner, we do not always know what would be best for us to have from God. He knows, and He will give the right thing-indeed, all good things, ver. 11.

Secondly. RELIGION SHOULD ENgage our earnest efforts.

Of the many paths which it seems, from people's conduct, they are pursuing, only one is safe and right. It is described as a narrow way, with a strait, or narrow entrance, ver. 13, 14. Only few persons find it and walk in it, chiefly because to enter requires us to part with much that we like; and there are difficulties, such as self-denial, constant watchfulness, and ridicule or opposition to be encountered.

The multitude pursue a broad and seemingly an easy path. It is not, however, this broad and easy path, but the narrow way, that leads to life; the broad way leads to eternal death.

Thirdly. MERE PRETENCES TO PIETY WILL BE OF NO AVAIL.

If the fruit is bad, however beautiful a tree may look, the tree itself is bad. Like produces like. The vine produces grapes; the thistle does not grow figs, ver. 16--20. If the heart be unholy, the