his inability to reconcile the doctrines he was taught I with his honest convictions of divine truth, as he found it in the Scriptures. He entered into disputations with his teachers, who, unable to reply to his objections, referred him simpliciter to the decrees of the Council of Trent, as containing the rules, at least, of his obedience, if not of his belief. His reading was narrowly watched, and his studies were all directed to the one end-producing a passive acquiescence in the doctrines of the Church. As he himself says: "The clergy train the young plant according to their narrow opinions, and water it with the stream of the Tiber, that it may bring forth Roman fruit." The effect of all this was, that he was induced to continue a Catholic priest, whom he still considered as a superior being, elevated above the frailties and weakness of other men. Yet still his mind was ill at ease, and he could not fail to see that he was far from resting securely on the system to which he outwardly belonged. He became vicar in the Cathedral of Posen, where he saw more fully the abuses of the system. Notwithstanding the vast crowd of priests, he saw thousands who were longing for the Word of God, and yet perishing for lack of knowledge. He now began to call in question, successively, the sanctity of the priestly office-the adoration of saints-the confessional-the celibacy of the clergy-the worship of images-the use of the Latin language in devotion-and, last of all, the supremacy of the Pope. It is exceedingly instructive to watch the gradual dawning of light on his mind, and the increasing insight which he obtained into the true character of the system, by his continued and prayerful study of God's Holy Word. It needed no outward aid from man-no communing even with others situated like himself. The work went on quietly in the privacy of his own soul; and, by the blessing of the Spirit, that very Bible which the Church claims the exclusive privilege of interpreting, was the means of leading his mind into the truth; and thus he was brought, at length, to see that the whole system of that Church which professes to be the sole repositary and vehicle of God's truth to man, was, in reality, a refuge of lies. We have only to state, further, that in his case, the main accusation which he brings against the Church was substantially the same as Luther's, namely, that of substituting other mediators between God and man than the man Christ Jesus-of subverting the ground of a sinner's acceptance with God by a multitude of human inventions. It was in the light of this central doctrine that he seems to have been led to detect the hollowness of their traditions and ceremonies, and, at last (see the quotation alluded to in last page), to give utterance to his indignant invective against a system as dishonouring to God as ruinous to man.

After quoting a number of passages of Scripture, to the effect that salvation is only to be found by faith in Christ, he says in his address to the Schneidemühl congregation: "Weagain declare the Romish doctrine of the remission of sins as repugnant to God's Word; and, as such, we utterly renounce it. We cling rather to Jesus Christ, and him crucified, in full assurance of his divinity, and humbly implore the forgiveness of our sins from God our heavenly Father, through our Lord Jesus Christ."

THE FEUDAL SYSTEM. LET those who recall with impassioned fondness the days of the bard and the baron, dream on of feudal fealty and chivalrous devotion to the altar and the throne. Thanks be to God, those days will not return. Then religion was hypocrisy in the teacher and superstition in the taught: then every church had its idols, and images took the place of God: then all learning was confined to the logomachy of the schools, and all theology to the legends of the cloister; the Bible was forgotten; the Gospel was unknown; the pardon of sin was bought by money; and the favour of God was sought in the persecution of his saints. Then the rich man was a despot, and the poor man a slave. The devotion of the vassals to their lord was an unprincipled readiness to trample on the rights and destroy the happiness of all against whom he chose to lead them. Then judges were bribed, juries browbeaten, and parliaments silenced or suspended. The monarch trod upon the neeks of his subjects, and the priest upon the neck of the monarch. Then the business of life was war, and its recreation drunkenness. There was no religion, no liberty, no literature, and no refinement. Thanks be to God, those days will not return. Let others be wedded to the past; we live in the past, the present, and the future. But while, like the Utilitarian, we are eagerly anticipating the future, not like himn are we speculating on the perfectibility of the race in the exclusion of religious influences. Our present pros perity has been derived, not from philosophy, but from religion. It is the Gospel which has won the battles of our liberty, which has given the nation a capacity to enjoy it, and which has made it safe and stable. By the Gospel, therefore, still must our own prosperity be completed, and that of less happy nations be secured. It is not the spirit of Infidelity. but the Book of God, which threatens the pagodas of China and the mosques of Constantinople. It is not the sagacity of statesmen, but the doctrine of the cross, which must save the world. Before that, all forms of superstition, all modes of tyranny, all popular debasement must give way: and more than the blessings of England will be the inheritance of the nations; because the nations will be the inheritance of Christ.-Noel.

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A SABBATH IN THE MOUNTAINS.

DID you ever sleep near the base of a mountain in July, and wake in the morning at halfpast three, and hear the birds that swarm the forest that covers it sing? There is nothing like it in the wide world! Sleeping thus in Housatonicville, a little parish that has lately organized itself, and suddenly risen into a thrifty, noble Church, I was (if I may use the paradoxical expression) from the awakened one morning by such a chaos of harmony great mountain that fairly leaned over me, that I lay perfectly entranced. First came the clear, loud carol of the robin, and then the shrill note of the piper, and last of all the almost ten thousand varied intonations of the countless smaller birds that swarm our fields and forests. And they were all singing at once, and singing at the top of their voices; indeed, apparently singing on a race; pouring forth such rapid and ravishing sounds, ringing and echoing through the clear morning air, that the valley seemed fairly beside itself with the endless, overflowing melody.

And how sweet a Sabbath evening is, in this quiet spot! The throng of worshippers have departed from the temple of God, the echoes of prayer and praise have died away, and it stands with a solemn and half-mournful air in the departing sunlight.

The Housatonic, that flows "fast by it," keeps up its steady chant, and here and there a bird from the mountain sends forth its strain; but all else is still and tranquil, as a Sabbath evening ever should be. Surrendering my heart to the influence of such a scene, and the feelings of such an hour, I have sat and watched the sunlight creep up the mountain ere it leaves the world. Half an hour ago, the valley bade it good night, and is already gathering its dark mantle around it; but look how the golden light goes up and up over the sleeping forest. There, it has just left that huge rock which but a moment before seemed pointed with gold, a black, savage frown on the forehead of the mountain; and now it has stooped over that bold upland swell; and now it seems to gallop up the steep crest; and now lingers a moment on the tallest tree tops; and lo! it has vanished from the sight. How like the lights of Eden, before the entrance of sin, did that retreating glory flee before the encroaching shades of night! A moment, the stern old mountain seems to stand mournful and lonely in its desertion, and then begins to nod on its huge bed for its evening nap, and night embraces the world. The Sabbath is ended-the day of strange and mysterious ceremonies is over, and man lies down in the hand of his Creator to sleep.-Headley.

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The first time he met his former friend after this great change, the clergyman said to him: "Well, my dear sir, and what do you think now of the doctrine of the resurrection?" "Oh, sir," said he "two words from Paul conquered me: Thou fool!' Do you see this Bible (taking up a beautiful copy of the Scriptures, fastened with a silver clasp), and will you read the words upon the clasp that shuts it?" The clergyman read, deeply engraven on the silver clasp, "Thou fool!" "There," said his friend, "are the words that conquered me; it was no argument, no reasoning, no satisfying my objections, but God convincing me that I was a fool; and thenceforward I determined I would have my Bible clasped with those words, 'Thou fool!' and never again would come to the consideration of its sacred mysteries, but through their medium. I will remember that I am a fool, and God only is wise."

How striking, how affecting was this! Ah! this is the way to come to God's Word. Let every man put this clasp upon his Bible, "Thou fool!" and let him enter it, to sit at the feet of Jesus, and learn of him, just as a little child, remembering the saying of David: "The entrance of thy words giveth light; it giveth understanding unto the simple."-American Periodical.

COMMON MAXIMS IMPROVED.

WERE men but as wise for eternity as they are for time, and did they spiritually improve their natural principles for their souls as they do naturally for their bodies and estates, what precious Christians might men be! For instance:

1. To believe good news well founded. Why then is not the Gospel believed, which is the best news, and best grounded news in the world?

2. To love what is lovely, and that most which is most lovely. Why then is not Christ the beloved of men's souls, seeing he is altogether lovely?

3. To fear that which will hurt them. Why then are not men afraid of sin, seeing nothing is so hurtful to them as sin?

4. Not to trust a known deceiver. Why then do men trust Satan, the old serpent, the deceiver of the world?-the world, and its deceitful riches ?-their own hearts, which are deceitful above all things?

5. To lay up for old age. Why then do not men lay up for eternity treasures of faith and good works, against the day of death and judgment?

6. He that will give most shall have it. Why then do not men give their love and service to God? Doth not he bid most?

7. Take warning by others' harms. Why do not men take heed of sinning from the sufferings and torments which others undergo for sinning!

3. To have something to show under men's hands, because they are mortal. Why then will not men have something to show under God's hand for their security to salvation, seeing, not God, but they, are mortal?

Ah! if men did but walk by their own rules, and improve their own principles, what a help would it be to godliness! But, alas! God may complain of us, as of his people of old: "My people do not consider."-Canaan's Flowings; or, Milk and Honey.

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To speak of a remedy supposes a disease, and until the disease is known the remedy cannot be applied. The Gospel makes known a cure for an evil conscience; but it is very generally slighted, just because the disease is seldom felt and little dreaded. By those, however, who have so much spiritual discernment as to perceive, and so much spiritual sensibility as to feel, what this disease is, the remedy which has been provided will be highly prized and eagerly accepted; for an evil conscience is the heaviest affliction with which, in the present life, a man can be visited. "The spirit of a man may bear his infirmity; but a wounded spirit who can bear?"

The conscience is set in the soul to be at once the governor and judge of our moral actions. In holding this twofold office, however, it stands in subordination to the supreme Lord of the conscience-the living and true God. In his name the conscience ought to act, according to his law ought it to decide, and for his glory ought it to exercise its functions. If, therefore, a man acts agreeably to the divine will, his conscience, which must, in its character of ruler, have dictated this course, ought, in its capacity of judge, to affix a sentence of approbation to his conduct. But if, on the contrary, he transgresses the law of God, as the conscience, if faithful, will remonstrate with him ere the deed is done, so will it lift up its voice and condemn it when, in spite of its warnings, it has been committed. Now, a man has an evil conscience when, in consequence of some breach of the divine law, he is condemned, and looks with terror to the certain execution of the sentence which has been passed upon | him. The man himself is guilty; he has done what is evil; and his conscience, which is the index of his state, and the exponent of his conduct, is said to be evil. The view which it takes of the case may be correct, and the judgment which it pronounces may be righteous; and in one sense the conscience may be called good, because it acts faithfully in what it does; but, in another sense, and according to the explanation which has been given, it is said to be an evil conscience.

Now, it is plain that the origin of the evil is to be found in the sin which has been committed, and the guilt which is thereby incurred in the sight of God. The trouble that arises in the soul, and the misery which is thus experienced, are only the bitter fruits of the unlawful deed that has been perpetrated; and, therefore, any cure that should be directed merely to the removal of the disquietude, while it left the sin untouched, were as ineffectual as the No. 31.

lopping off some branches of the upas tree, to change its nature, and render it as wholesome as it is pestiferous. To those who are awakened by the Spirit of God to a true sense of what they are as sinners, this becomes very manifest; for whatever be the trouble which they feel, their attention is mainly directed to the offence which they have committed. The language they employ is: "Against thee, thee only, have I sinned, and in thy sight done evil.”

The troubles of an evil conscience are hence seen to arise from an apprehension of Jehovah's displeasure with sin, and his wrath against it. The conscience has not done its duty—it is evidently not savingly enlightened-it is not acting under the direction of the Spirit of God, if it has not shown to the transgressor that the secret of all its opposition to him, and condemnation of his conduct, is the respect which it has to the purity and excellence of the Most High, and the authority of his holy, just, and good law. To some it seems as if conscience possesses an inherent and independent power, which it wields according to will, and to which all the faculties of the soul and all the affections of the heart ought to bow in meek submission. But this is a capital error. The conscience is but a vicegerent; it acts under commission from the Holy One; and in all its decisions there must be clear and palpable reference to the righteous Judge of heaven and earth. In thus proceeding against a man who has broken the divine law, the conscience shows him that, as it is against God his offence has been committed, so it is to his wrath that he is exposed, and from it he has everything to fear. For "the wrath of God is revealed from heaven against all unrighteousness and ungodliness of men;" and, therefore, "cursed is every one that continueth not in all things which are written in the book of the law to do them."

A feeling of terror is thus awakened in the conscience, and that, too, of a very peculiar kind; for if the man be truly enlightened, he must perceive and acknowledge that God is just in setting himself against those that have risen up against him. In merely natural convictions of guilt, and under the influence of slavish fear, there mingles no such spiritual element. The heart may be deeply agitated with terror, but it is a terror which could be allayed by the simple removal from danger; but in the case which we suppose-where the fear arises from a view of Jehovah's holy displeasure-this would not suffice to give relief. For whatever become of the creature, the holiness of divine wrath remains; and if he fee October 17, 1845.