familiar detail of life, and refuses to harmonize with common scenes and duties. Again, the simplicity of our religion is conspicuous in the rites which it directly institutes. Of these there are only two, as we know, Baptism and the Lord's Supper, each of which is simple, consisting in one single act. We have considered a few points in which the simplicity of Christiainity is apparent. But there is a double task to be performed in managing this subject. We have not only to show men that obscure, mystical systems of doctrine do not belong to the Gospel, that all which our Saviour taught is simple and intelligible; but there is a farther task to be accomplished, namely, to convince those whom we address that these simple truths are of the highest importance, of all absorbing interest. This is a difficult task. For one of the worst effects that obscure doctrines of theology exert upon the mind, is, that it is incapacitated in a degree, at least, to comprehend, to appreciate, and to cherish with ardour and satisfaction, plain, simple truth. Plain truths and simple ideas appear tame and without worth, to such a mind. They are acknowledged indeed, because if they were openly given up, Christianity and all religion must be given up with them. But they do not awaken and interest; they do not stir the energies of the spiritual man; they are not, as they seem calculated to be, powerful motives of action; they do not 'work in the soul both to will and to do.' The persons with whom we reason will say to us that we have destroyed the essence of religion. It is a mere system of morality we are offering them; and it may really appear so to them. It may seem to their minds that the substance of religion is gone. For the mind that has been used to mysterious dogmas is perverted; the truth does not produce the effect of truth upon it. It is in the same condition as the eyes of those men who have worked in mines a greater part of their lives by the light of lamps; if they are brought into the open air, they are at first not able to see. But one might as well in this case reason from such a fact against the brilliancy and potency and beneficial influence of the sun's light, as object to simple and intelligible truths in religion, that they do not contain the essence and substance of Christianity. The fault must be in the mind, which does not fully comprehend and value them. With such persons as are educated from the beginning in simple, unconfused notions of Christianity, there is not the difficulty we have mentioned. They value, as beyond all price, the few plain truths disclosed to them in the Gospel. They feel that around these truths all their hopes and joys cluster, and they draw from them a peace, both in prosperity and adversity, which the world never gives, and can never take away. L.-N. Y. TO A CLERICAL FRIEND DEPARTING IN A STORM. Clouds are gathering on thy way, We have calm and comfort here. Look, how darkly frowns the sky! Messenger of God, I cease ;aid ise Born from duty's well spent hours. Like the doctrine which you preach, You must break through clouds and gloom; Joyous as the truth you teach, Christ arising from the tomb. Faintly beam to you the gems, Worldly spirits love to wear; Crowns of thorns are diadems, Which the christian waits to bear. Hasten then thy holy way, Bearing comfort to the heart; May HE teach thee how to pray Tell the widow, there is one Revives the dying, wakes the dead; That unconfined by burial stone, Her partner to his God has fled. Tell the sinner, though the wave And draws him to his heavenly ark. Tell the man of lengthened years, To raise on high his withered hands, Tell the child with smiling brow, Tell the orphan whose young form Bid him the road of heaven to trace, Messenger of God, adieu! Angels guard thy sacred way, Hasten on through life's deep gloom, Nor chilled by doubt, nor stayed by care, March fearless to the closing tomb, For thou shalt find a Saviour there. L.-C. S. C. OUR SAVIOUR'S TEMPTATIONS IN THE WILDERNESS. I suppose that these temptations were thoughts suggested to Jesus in the depths of his own spirit. He probably related them, in this figurative and impressive form, to his disciples; for he had been alone in the wilderness, with no human eye to observe his conduct or witness his varied emotions. His design undoubtedly was to strengthen them by his example. He related some of his own experience, or something which passed through his mind, to succour them when they should be tempted. He showed them, that by the power of divine faith, he had resisted every solicitation of self-love-every temptation to avail himself of his miraculous character to promote his own comfort or advancement. He taught them that his extraordinary powers were bestowed for specific objects, connected with human salvation; and to these objects alone, he would sacredly apply them; for he came not to do his own will, but the will of him that sent him.' He did this, we may suppose, in foresight of the trials to which his followers, particularly the apostles, would afterward be exposed, with a view of preparing them, by his own example, to encounter these trials with a firmness worthy of their cause and their characters. I. The first specific trial was after a fast of forty days, when 'the tempter came to him and said, if thou be the son of God, command that these stones be made bread.' Our Saviour wanted food, and he was poor. He was living in the world he had come to save, with scanty and precarious means of subsistence. The Son of man had no home in which he could lay his weary head-no plentiful board at which he might refresh his exhausted nature. He could not have been insensible to the value of a comfortable dwelling, and other outward advantages, which mankind earnestly seek after, for they are real and substantial blessings. But his peculiar office and relations did not allow him |