In order to reuder the duty pleasant and profitable to yourself, as well as beneficial to your scholars, observe the following rules.

First. Rise as early on Sabbath mornings as on others.

Second. Have the lesson to be taught previously well studied and thought upon. Gather all the important instruction into it from your reading and experience which you can collect. Do not expect to interest others in what your own mind is not interested, nor to teach them what you do not know yourself.

Third. Consider well the material on which you operate. It is intelligent. Nothing, therefore, but intellect, illumined with truth and kindling with thought, is an appropriate and effectual instrument to act upon it. It is moral. It requires a heart of keen and pure sensibilities, and alive to moral discriminations. It is immortal! Does the sculptor endeavour to do his best, when he works upon the finest and most enduring marble, to form a monument of his skill that will long perpetuate his name upon earth? How then ought you to do, when operating upon one who will live for ever!

Fourth. Love your pupils. Love them not only or chiefly as pleasant children, but as moral beings and as what they are in prospect. Love

them as sinners needing a Saviour. Love them as the future strength and glory of the nation. Love them as the agents called to bear forward to its consummation the Divine purpose of redeeming mercy, in the most important and decisive age the world has ever seen. Love them as those who may strike with you the golden harps of heaven, by the side of Gabriel.

Fifth. "Be not weary in well doing," nor expect too much in a day. "In due time you shall reap, if you faint not." Statuaries have sometimes laboured patiently for five or ten years, upon a single block of marble, to make it seem to breathe

and speak for a few centuries. And can you not labour as long and patiently upon an immortal mind in the hope of enkindling it with the life of heaven, and causing it to speak with angelic voices the praises of God for ever?

Sixth. Seek for the immediate conversion of your scholars. Endeavour to lead them directly to "the Lamb of God, which taketh away the sin of the world;" to Him who has said, "Suffer little children to come unto me, and forbid them not, for of such is the kingdom of heaven." Consider how many children die. Are your scholars prepared for that event? Many teachers have witnesses of their fidelity, monuments of their faith and love, already with the shining ones in heaven.

Seventh. Visit your scholars at their homes. This will awaken or increase parental interest in their behalf; it will also give you access to the hearts of irreligious parents, by which you may become instrumental to their salvation. It will moreover serve to secure the punctual and uniform attendance of your scholars upon your instructions.

Eighth. Be faithful and constant in your attendance at the school, and also at the teachers' meeting. Let no slight excuse ever detain you. Your absence once will be an apology for the absence of your pupil many times; your cheering presence at the teachers' meeting will always encourage, your absence will always tend to discourage the whole company of teachers with which you are associated.

Ninth. Pray for your scholars. Commit them often and fervently to God. Remember your entire dependence upon his grace for any fruit of your labours. Consider the promises; believe them; take hold of them; be filled with the faith and power of the Gospel.

If you will thus go forth to the duties of this moral vineyard, success will not be wanting, your reward

cannot fail. "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again

sheaves

H. W.

1. What are we to understand by the tree of life which stood in the midst of the garden of Eden? What was its use; and why were our first parents forbidden to touch it after their fall? (Gen ii. 9, iii. 22.)

2. What is meant and implied in the passage," Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them ?" (Gen. iii. 21.)

3. What is meant by the passage, "And the Lord God set a mark upon Cain, lest any finding him should kill him?" (Gen. iv. 15.)

4. Seeing God is everywhere present, what is meant by the statement that "Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden?" (Gen. iv. 16.)

are

ON Wednesday, Aug. 22nd, about 3, P.M., the Congress, after a respite of about fifteen minutes, resumed business with increased activity. Every countenance presented a freshness and a zest of enjoyment, as the members and visitors again settled down on their seats in the stillness of attention, awaiting with earnest looks what was yet to be brought under their notice before the close of the first day's deliberations.

The president announced M. Giron as the next speaker on his list. He addressed the assembly in French. There was nothing remarkable in his manner, or strikingly new in his observations. One brief extract shall suffice, as forming at once a fair example of his entire speech, and the expression of a sentiment worthy

of being recorded:-" It was our object," he said, "to introduce new principles into the elements of civil society, and by arbitration destroy the differences arising from a difference of country. If this were accomplished, we should succeed in substituting a policy of conciliation for a policy of force." Possibly it might be from this hint at the amalgamation of nationalities, that the next speaker-another Frenchman -M. Preux, conceived the notion of introducing one universal language for the human family. But even while he was speaking, it was evident, by the smile of incredulity which flashed on almost every countenance, that such a project would be deemed impracticable, and it was finally ruled, that the entertainment

of any such consideration was, for for the present, altogether premature.

And now there appeared in the tribune a gentleman of a mould and manner altogether different from any that had preceded him—tall, lank, bony-of a sallow countenance; and although his features were furrowed and somewhat rigid, there was a majesty in his ample forehead, and a benevolence shot forth from his tender and expressive eyeballs, which held the assembly in profound and expecting stillness, while he intimated his intention to address the meeting by lifting up his right hand, the fingers of which he significantly settled upon his manly brow; by which gesture, whatever might be the emotions of his own heart, his bearers would, I believe, generally be impressed with the expectation that he pointed to a fountain of profound intellectuality, whence they were about to be edified. This singular-looking gentleman was none other than Dr. Mahan, President of the Oberlin College, and President of the Society of Peace, Ohio, in the United States of America. Although the doctor appeared quite deliberate in his manner, and maintained entire self-possession, his mind evidently laboured among thoughts which he uttered tardily, if not even with reluctance. Indeed, on the whole of his speech, he seemed rather to becloud and encumber the subject, than to illustrate and simplify the great topic of the Peace Congress. The Americans are become proverbial for what is termed the "go-ahead" policy; and our learned orator discovered much of this peculiarity by indulging in what appeared to others unprofitable speculations, on the component parts most proper to be employed in any general scheme of universal pacification. He contended that, in the formation of a court of appeal for the settlement of national disputes, it would be highly improper that any of the members of their respective cabinets should be eligible for membership in such court, and proceeded to raise up a number of imaginary cases, which, in the course of events, might transpire, and greatly embarrass any

court so constructed in its deliberations, by bringing together the interested advocates of the contending parties, and thus preventing an equitable settlement of the points at issue. It was well for the Congress that there was none found to follow up this train of useless anticipations, else the great objects of the meeting might have been lost in idly speculating on mere future contingencies. Some useful and refreshing observations were, however, made by this transatlantic doctor, which spoke distinctly for the goodness of his heart, whatever might be the weakness or the wanderings of his head as to matters of detail. He said,"I could never feel, as I was advancing towards Europe, that I was advancing towards enemies. I came on a mission of benevolence. As I understand the subject, the purpose of the friends of peace is not only to abolish war, but to secure the perpetuity of peace by efficient means. I had rather my own nation were defeated by arbitration than saved by war."

If it were not that I entertain a settled aversion to hyberbole and a frequent use of superlatives, I should be inclined to say of the gentleman who next rose to address the meeting, that he presented, in personal ap pearance, a perfect contrast to this American diplomatist. As he ap proached the tribune, he presented not only a different aspect, and exhibited contrary emotions from those of his predecessor, but he excited a stirring sensation throughout the meeting. While some received him with loud greetings, the expressions manifested by others were evidently of a more doubtful character. He was robust and plump, approaching to corpulency, short in stature, fair, and of a ruddy complexion. And whereas the other discovered, in his gigantic stature, nothing more remarkable than the narrowness of his shoulders, and the unusual distance between the shoulder and the ear; this gentleman presented broad, and, as Milton would say, Atlantian shoulders," with a neck so short, that his chin almost approached his bosom; and,

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whether from excitement or from some other cause, there came a flush over his countenance, and a peculiar glare from his eyes, as he essayed to speak, that we were almost ready to beseech him to untie his neckcloth to prevent suffocation. Such, in appearance, as he stood before the meeting, was Mr. Vincent; and he shortly exhibited one cause of his excitement, for, after a sentence or two of congratulation, he exclaimed aloud, "I caution this Congress to avoid matters of detail, which may bring about differences of opinion !" This was said in allusion to what had just fallen from the lips of the previous speaker, and was loudly applauded for some seconds, during which Mr. V. seemed to recover his breath; and after this fit of effervescence, he became more cool and collected. Referring to the peculiar character of the peace movement, he said, "I am acquainted with no question that ever made more rapid progress than the peace question. This I attribute in no small degree to the influence-and I speak it in no sectarian view-of Christianityof that broad Christianity, which says, "Love one another." Mr. Cobden next subjoined a few observations on the speech of Dr. Mahan, which, I thought, might have been well spared, as it appeared almost a loss of time to combat fanciful speculations which nobody approved, or to refute sentiments which the meeting discovered no inclination to entertain.

It was now five o'clock, and pleasurable as had been the proceedings throughout the day, the attention of the members began to produce weariness. The president rose to conclude the sitting, by reading the first resolution, which passed unanimously, and is as follows:"As peace alone can secure the moral and material interests of nations, it is the duty of all governments to submit to arbitration all differences that arise amongst them, and to respect the decisions of the arbitrators whom they choose."

In detailing the proceedings of the Peace Congress during the two remaining days of its sitting in Paris,

I may be allowed a little more brevity. From first to last the deliberations were conducted in the same spirit of love and harmony. It may afford some relief to the reader as well as to myself, if I here introduce, by way of episode, a few extracts from a speech made by our chairman, M. Victor Hugo, in the French National Assembly, on a most interesting question, and one which, in my view, involves not only the interests of that nation, but of the whole Christian world. Besides fully justifying the estimate which I formed of the abilities and eloquence of this patriotic gentleman, it contains revelations as to the genius and character of modern popery, which ought to be known to the British public, and which I confess are to myself of so startling a character as I was not prepared to expect in modern times. These, in addition to a few incidents which have of late fallen under my own notice nearer home, go far to compel a considerable alteration in my own convictions as to the insidious mischief which is yet allowed to nestle in the hearts of the agents of this odious apostasy, and which I am led to fear require nothing more than a fit occasion for the renewal of the cruelties of the dark ages.

Mutual confidence is essential to the existence of unity. A man who does not respect the interests of his neighbour has no claim on his confidence. Confidence is the growth of forbearance, and, as occasion is afforded, an affectionate interchange of kind offices. Tolerant and respectful considerations towards each other's religious opinions, and even towards each other's prejudices, to a limited extent, are here necessarily included, and I begin to entertain serious apprehensions lest our brethren of the Romish persuasion are not fully prepared to make honest concessions to this extent. It ought, however, to be recollected that for some while past their minds have been chafed and grieved by the unsettled state of affairs on the Continent, and, above all, by the precarious condition of their pontiff. Still they ought to recollect that, whatever may be the difficulties of

M.

their present circumstances, they are neither the result of Protestant influence nor of Protestant policy. They have arisen, and have so far been conducted among themselves. Victor Hugo is of that communion, and was one of a Committee appointed by the French Chambers to examine evidence, and to bring in a report, on the interference of the French Government in the affairs of Italy. To him this report appeared partial, and of course, unsatisfactory. He, therefore, first entered his protest against it, and afterwards "followed up his views by a spirited opposition to its character and bearings, and indeed, to the whole line of policy in respect of Roman affairs in the Legislative Assembly. During this very interesting debate the affairs of Germany were incidentally introduced. On this topic, M. Victor Hugo says, "Austria, who in this war which she wages against revolutions, is accustomed to dishonour all her victories, if such they can be called, by atrocious indignities. What do you murmur? Do you find this very feeble expression too strong? Ah! such interruptions fill me with indignation. What! in the English parliament all parties unanimously agreed in branding those indignities, and ought the French parliament to be less liberal than that of England? Well, I declare it-and I should be glad if my words uttered at this tribune could receive a European echo: the exactions, the extortions, the spoliations, the massacres, the military executions, the gibbet erected for heroic men, the floggings of women, all these infamous doings place the Austrian Government in the pillory of Europe."

In reference to Rome, I must bespeak a more lengthy quotation; the whole speech is worthy of the most extensive circulation. It is important to Protestants, but it is far more so to members of the church of Rome; for doubtless there are myriads in that communion who see and deplore its corruptions, and there are others who only require to know them to regard them with equal abhorrence. Our orator proceeds: "As regards political liberty, the

Holy See grants nothing. As for clemency, it grants still less. It orders a general proscription, but has the goodness to call it an amnesty! A great bishop has said, in a celebrated work, that the Pope has his two hands ever open, and that one is continually bestowing liberty on the world, the other, pity. The Pope, gentlemen, has now closed both his hands. See how long the papacy has continued resolutely isolated during the march of the human mind, and the progress of the whole civilized world. What! am I again interrupted? I am about to say something, and I wish for silence. The fault has been with yourselves. How? In Rome, in that Rome which has professed to guide the people in an enlightened manner, can you tell where is her civilization? Nothere is no legislation; or to speak more correctly, instead of legislation, there is only a chaos of feudal and monastic laws, which are fatally productive of venal barbarity in criminal judges, and partiality in those appointed to decide in civil matters. For Rome alone there are no less than fourteen tribunals. Before these tribunals there is no guarantee of any kind for any man who is cited before them. Their proceedings are conducted in secret, and oral defence is not allowed. Ecclesiastical judges adjudicate upon lay causes and laymen. There is a hatred of progress in every thing! Pius VII. created a commission for the vaccination of children; Leo XII. abolished it! Confiscation is the law of the state; the right of sanctuary is in full vigour; the Jews are shut up and confined every evening, in the same manner as in the fifteenth century; there is an unheard-of confusion; and the clergy meddle with every thing. The curés make police reports; and it is a rule with the accountants of the public funds, to give no account of the treasure in their keeping, save to God alone. Two censorships keep down thought; the political and clerical censorship. The one restrains public opinion, the other silences the conscience. The Inquisition has just been re-established. I know it will be said, that