restored to a blissful connection with the throne of the Eternal, he must be not merely a hearer, but also a DOER of the word.

Hence the vast importance of the most perfect liberty of conscience. Unless in a very restricted sense, God never gave the conscience of any human being in keeping to any other. Every human being is for himself individually responsible to the common Judge of all. And, that he may be so, his conscience must be free. Hence the man that would interfere, in the slightest degree, with the most perfect liberty of conscience, constitutes himself by that very interference a traitor against God, and against the highest interests of him whose liberty is thus restricted.

On the necessity of following at all times the dictates of an unrestricted conscience, and of having that conscience properly enlightened, the opinion of Burlamaqui is so correct, and, withal, so appropriate, that I cannot forbear to quote it.

"But what must we do," says he, "in case of an erroneous conscience?

"I answer, that we ought always to follow the dictates of conscience, even when it is erroneous, and whether the error be vincible or invincible.

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But it does not thence follow, that we are always excusable in being guided by the dictates of an erroneous conscience. This is true only when the error happens to be invincible. If, on the contrary, it is surmountable, and we mistake with respect to what is commanded, or forbidden, we sin either way, whether we act according to, or against, the decisions of conscience. This shows (to mention it once more) what an important concern it is to enlighten our conscience; because, in the case just now mentioned, the person with an erroneous conscience is actually under a melancholy necessity of doing ill, whichever side he takes."

A truer sentiment than the foregoing, Burlamaqui never uttered. I fear, however, that on this subject, so far at least as the practical-part is involved, there still remains much to be learned, even in enlightened and republican America.

Thus we see that it is absolutely impossible for any person to be permanently benefited by the Christian Scriptures, except in so far as he studies them honestly for himself, and for himself diligently reduces them to practice. The paramount importance of such study and such practice, is still farther illustrated by existing facts.

We find the so-called Christian world divided into a vast number of rival and conflicting sects. advocating an equal number of jarring and irreconcileable dogmas. Now, it is self-evident, that out of every hundred who differ on any point, at least ninety-nine must be wrong.

Therefore, without once enquiring who is right, or who is wrong, the divided state of Christendom makes it intuitively plain, that no human being can safely follow the opinions of another in religious matters; and that he who does not, regardless of the opinions and wishes of others, investigate and act for himself on this all important subject, in this very neglect, sins against the plainest dictates of wisdom, duty, and self-interest.

Neither will it do to say, that these differences have existed mainly among the unlearned, but that the learned have been in general more nearly agreed. The very reverse of this would be much nearer to the truth. Whoever will give himself the trouble to examine, may find that divisions have originated mainly, if not solely, with the learned Rabbis; and that among the unlearned there has been comparatively little diversity of sentiment, except so far as has been occasioned by a blind adherence to the dogmas of their leaders. goes to show, that an honest heart, and a teachable child-like disposition, are much more certain to find the path of truth and duty, than great talents and learning, connected with inordinate self-esteem, or love of approbation. Hence the correctness of the Redeemer's sentiment, when he spake of some things that were "hid from the wise and prudent, and revealed unto babes."

This

In short, you may select almost any truth or duty, taught in the Scriptures, in language so plain and unequivocal, that "he who runs may read, and the wayfaring man, though a fool, need not err therein," and you will propably find, that, in relation to that truth, or that duty, there is, or has been, as much controversy among the LEARNED, as about any other point.

Hence the danger, as well as the folly and criminality, of allowing others, learned or unlearned, friends or foes, to judge for us, or dictate to us, on religious subjects. And hence, too, the wisdom and importance of treating this matter in accordance with its real merits, as the chief business of our lives, our highest interest, our paramount

concern.

From the foregoing reflections it is manifest, that the man who neglects to cultivate his religious faculties, acts even more unwisely than he who, possessing both eyes and ears, obstinately refuses to behold the loveliness of nature, or to be charmed with her ceaseless and exquisite music.

This, however, is not the worst view of the picture. All our faculties will, and must act. If their activity, therefore, is not directed into a proper channel, it will of necessity take an improper course. Hence, all men have SOME RELIGION. And let the vaunting

infide' say what he please to the contrary, HE, too, HAS HIS RELIGION, and his God; and that God he worships with a heart as sincere, and with a devotion as deep, as that with which the Christian worships the God of revelation.

It will readily be granted, that the God, or CHIEF GOOD, supremely venerated, differs widely with different characters. The idol of some is a golden calf. Others worship the bubble reputation. Of others, still, their god is their belly"-(perhaps the intoxicating cup)"whose glory is in their shame, who mind earthly things."

The results, too, upon the character and prospects of the worshipper, are as diversified as the objects of worship. In all ages, the character of men has been mainly conformable to the character of their gods. If mammon be the god, or chief good, supremely venerated, the character will be progressively covetous. If LUST be the object of adoration, the worshipper becomes supremely lustful. If RUM and ROWDYISM be selected as the idol, who can fail to recognise the disgusting likeness in the fetid breath, the bloated face, the nose of almost crimson hue, the besotted intellect, and the swinish conduct of the imbruted worshipper?

This influence of a man's religion upon his character, is by no means accidental. It is the natural and necessary consequence of principles, well established in the philosophy of mind, but on which it would now be unseasonable to expatiate. It is sufficient for our present purpose to know, that the character of every individual will of necessity harmonise with the character of his god, or CHIEF GOOD. If that be noble, his character will be noble likewise. And if that be earthly, sensual, or devilish, such will his own character inevitably be.

This singular view of the subject demonstrates the pre-eminent value of the Christian religion, and its immense superiority over all other religious systems. Besides addressing the most powerful motives that can be conceived of, to hope, fear, gratitude, and to all the strongest and highest principles of our nature, Christianity presents for our ADMIRATION, IMITATION, and WORSHIP, a BEING of spotless purity and unbounded excellence. No marvel, then, that he who is baptised into Christ is a NEW Creature. If he were not, it would be as strange as if fire should cease to burn, and water to drown.

This tendency of Christianity, and its adaptation to the fundamental principles of our nature, I consider Paul as recognising in the following passage" But we all, with open face beholding, as in a glass, the glory of the Lord, are changed in the same image from glory to glory, even as by the Spirit of the Lord."

How sublime the prospect, how glorious the destiny, by which we

are thus allured to the consummation of our being! In comparison with this, how poor, how contemptible, the highest object of earthly ambition!

Young gentlemen, from the foregoing reflections, it is apparent that man is, by the necessity of his organisation, a RELIGIOUS BEING; that his religious faculties are the highest and most authoritative with which he is endowed; that these faculties will act either to his perfection and felicity, if properly directed, or to his degradation and misery, if misapplied; and that, in order to raise him to the highest possible elevation of dignity and enjoyment, their activity must be guided by intellect, enlightened by the Christian Scriptures.

Your choice, then, is not, cannot be, between religion and No RELIGION. If your religious faculties are not employed in rendering supreme homage to the living God, they are supremely devoted to some other object, selected as your idol; regarded and worshipped as your CHIEF GOOD.

The only alternative, therefore, that is left you is, whether you will have a true or a false religion-one that will accomplish the sublime purposes of the Divine Architect, in elevating and beautifying our whole nature; or one that will defeat those purposes, sensualise and brutify your highest aspirations, and involve you in the deepest degradation and wretchedness, both at present, and throughout the whole duration of your future existence.

In such circumstances, can any thing short of idiocy or madness hesitate what choice to make? On one hand, the path of duty, dignity, and enjoyment, endlessly progressive, opens wide before you, inviting you to enter, and be for ever and inconceivably happy. On the other, folly's gates expanded wide invite you to wallow in the mire of sensuality, be transformed into brutes, and sink deep, and still deeper, in brutality and wretchedness for ever.

Make, then, your election; and be it such as you shall never regret; such as will send a thrill of joy through all the myriads of holy beings that adore and worship around the throne of God.

ARTICLE V.

ON MENTAL EXERCISE AS A MEANS OF HEALTH.

That there is an intimate connection between the mind and the body, and that each exerts a powerful influence over the state of the other, all readily admit. The experience and observation of every

one, will afford abundant evidence of this fact, as well as ample testimony of the importance of being acquainted, as far as possible, with a subject which so vitally affects human happiness. Many facts have been observed on this point for centuries, but, till lately, very little definite or tangible knowledge has been possessed which could be rendered available to any practical purposes. The researches of modern science, particularly the discoveries of phrenology, have thrown a vast amount of light on the mutual relations which exist between the mind and the body. And though we may not be able to comprehend the precise nature of this relationship, yet we can understand, to a considerable extent, the conditions or laws by means of which each, reciprocally, affects the other. If we would, therefore, secure the great object of our existence, as well as promote the happiness of our species, the dictates of duty, no less than of wisdom, should incite us to study those laws, and to avail ourselves of all the helps which either science or experience can throw in our way.

"

A distinguished physician of Edinburgh communicated, some years since, to the Phrenological Journal," several interesting articles "On Mental Exercise as a means of Health." We propose to present our readers with the substance of these articles, either in a condensed form or by means of extracts. With this acknowledgment, we proceed to the subject, without making any farther reference or giving quotation marks.

No principle in physiology is better established than that the proper exercise of every organ promotes, not only the vigour and health of that organ, but also of the entire system. And according to the importance of its functions, as well as the nature of its relations to other organs, will be the effects of its proper, excessive or deficient exercise on the whole body. This remark applies with peculiar force to the brain, as the organ of the mind.

In the first place, we shall find that a disuse of its functions, or, in other words, inactivity of intellect and feeling, impairs its structure, and weakens the mental powers which it serves to manifest.

It is by the deliberate employment of this principle that the law, without knowing it, subdues even the most violent and obdurate criminals. Placing a man in solitary confinement, without books, without occupation, and without light enough to see distinctly around him, is neither more nor less than withdrawing all means of activity from his cerebral organs. Its influence in diminishing their activity and power is so speedy and so terrible, that few natures, however rough, fearless, or brutal, are able to withstand it for many days, and few criminals who have undergone it once, will ever rashly expose themselves to it a second time. So much does this discipline weaken