WHAT am I living for? is a question full of meaning and full of importance. It is a practical, every-day question for each one to address to himself, and one which claims an honest answer. All other questions may be better and more safely omitted than this. It is a personal concern of infinite moment. Thousands

do, indeed, live on for years and never ask themselves this pertinent and solemn qnestion, till in an awful and unexpected hour, the voice of inquiry is forced upon them, What have I been living for all my days which are now closing forever? Reader; what are you living for? Are you living for yourself, for the world, for its riches, its honours, its pleasures? It may be, but you are living for something else which outweighs them all.

You are living for eternity. We are all living for eternity. You have sometimes heard the careless and thoughtless, the men of the world and the votaries of pleasure, designated as those who are not living for eternity. But they are living for eternity, and that too with a dreadful energy, and in a dreadful sense. There is not a human being who is not every day, every hour, living for eternity. The merchant in his counting-room, the mechanic in his workshop, the seaman on the ocean, the husbandman on the land, the miser and the spendthrift, the labouring man and the indolent, the physician, the lawyer, and the clergyman, the man of poverty and the man of wealth, the thoughtful and the thoughtless, the pious and profane, the praying man, the scoffer, and the atheist, all, all live for eternity. None can avoid it, no occupation can prevent it, no power of thoughtlessness can throw off the dread responsibility. The Christian and the impenitent, the converted and the unconverted, are

living equally for eternity; but there is this vast difference: the Christian is conscious of it, and takes care how he lives; and watches for the strait and narrow way that leads to eternal blessedness; the impenitent man is unconscious of it, and in reckless, voluntary blindness, rushes to eternal ruin. Such is our probationary state, so brief, so solemn.

We are constantly forgetful of this truth, constantly unmindful of the solemn warning of that word probation with reference to our future state. We are on trial for the destinies of eternity. This is what gives to time all its value. Why is a year to us of such amazing importance? It is because we are immortal, because eternity is before us, because the years of our existence are never to find an end. A year is valuable, not because earthly interests and worldly transactions are involved in its flight; not because power and riches may be lost or won, empires founded or overturned, cities enriched or laid in ruins; but because business is transacting for eternity, because the interests of eternity are crowded into moments, because every one's character for eternity is forming, and every one's work for eternity accomplishing, and every one's doom deciding, in this fleeting transitory span of time. Time with us is precious, because we are to live when time shall be no longer, because on every moment that passes, the destiny of immortal beings hangs suspended. Every thing we do, think, say, goes to make up the account we are to render at the bar of judgment; and all the discipline, to which we are subject as moral beings in this world, bears upon our eternal destiny. Time with us is precious, because it is the season of hope. What we sow here, we reap hereafter, and if we please, we may sow the seeds of everlasting blessedness.

IT is boldly asserted by the Church of Rome that auricular confession was a primitive usage, and that the rejection of it opens a wide door to every kind of loose living. There was a species of Confession in the early Church, but it was not whispered in the ear of a priest, but made before the whole congregation. Neither

was it practised at set times, but only resorted to by such as had fallen into scandalous sins. For proof of this see Tertul. Apol. cap. 39; Cyprian, lib. 3, ep. 15; Sozom. Hist. lib. 7, cap. 16. Ambrose asks the sinner, "Dost thou disdain to confess in the Church to appease the Almighty, and gain the suffrages of the good people to plead for thee? Nothing is so shameful there as not to confess.". De Poen. lib. 2, cap. 10. How different this is from the custom of private confession to a priest! Chrysostom speaks very slightingly of confessions made to men, and informs us that we are not required to accuse ourselves to others, but to reveal our ways to the Lord. In Hebr. Hom. 31, Tom. 4. "What have I to do

with men, says Augustine, "that they should hear my confessions, as if they could heal all my griefs?"-Confes. lib. 10, cap. 3. Aquinas confesses that it was not made necessary until Pope Innocent III. imposed it 1200 years after Christ. 4 Lib. Sent. Dist. 17.

Nor has experience taught us that it is a check to sin, and we may justly complain, as an old Council did, "That men's repentance is not performed according to the Canons, but in a base manner; for so often as they sin, so often do they require to be absolved by the priest."—Anno 589. Concil. Toletau. 3, can. 11. The wealth and authority of the priest are rather increased than the morals of the people are improved, and much of the repetition of crime may be traced to the facility with which absolution can be obtained.

THE WAFER IN THR EUCHARIST.The Church of Rome has acted wisely in using, not common bread, but a wafer with the figure of a cross made upon it by the mould, in which the wafer is formed. By this means they get rid of the appearance of bread, which would be too startling and visible an argument against the doctrine of Transubstantiation.

Archbishop Usher having been so happy as to convert several Romish

priests from their errors, enquired of them what they, who said mass every day, and were not obliged to confess venial sins, I could have to trouble their consciences with. They ingenuously acknowledged that the chief part of their constant confession was their infidelity as to the point of transubstantiation; and for which they mutually acquitted and absolved one another.-Preface to Archbishop Wake's Discourse of the Holy Eucharist, &c. 1688.

AURICULAR CONFESSION.- Cardinal Cajetan asserts that James v. 16 has nothing whatever to do with auricular confession. His words are:-" Nec hic est sermo de sacramentali confessione." -Comment. in Epist. in loco, page 419.

The doctrine of the Church of Rome is that, "in the most holy sacrament of the Eucharist, there is truly, really, and substantially the body and blood, together with the soul and divinity of our Lord Jesus Christ.' Our Lord said, "This is my body," but he said not one word about his soul and divinity. If the Church of Rome, then, interprets this is my body literally, she ought, for the sake of consistency, to be silent about his soul and divinity.

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THE WAFER GOD LOCKED UP.-In the Ordo Administrandi Sacramenta of the Church of Rome, we are informed that, after mass is said, and before the priest gives the blessing-postea genuflectens reponit Sacramentum in tabernaculo, et clave obserat. Afterwards on bended knees he replaces the Sacrament in the Tabernacle, and locks it up.' Page 74, Edit. Dublin, Coyne, 1825. Arnobius, who lived in the third century, turned the heathens into ridicule for locking up their gods for fear they should be stolen. His words are: "Why do you keep your gods locked up? Is it for fear the robbers might carry them off by night?

If you are sure they are gods, leave them to take care of themselves; let their temples be always open.' ."-Arn. contra Gentes, page 257. Paris, 1605. Now if the modern practice of locking up the Sacrament had been customary among the primitive Christians, the heathens would, doubtless, have sharply rebuked Arnobius, and retorted upon him the same charge with deserved severity.

FRANCE. It will be expected that we should take some notice of the recent events in France, and yet the circumstances are altogether so astounding that we scarcely know how to give expression to our sentiments and impressions. What may be the issue to that empire it is impossible to conjecture. We can see nothing but the materiel for the most tremendous misery and calamity to the nation; yet, a few days ago, who could recognize the materiel for such an entirely revolutionary disorganization and dismemberment of the empire? In a movement so sudden, so unexpected, and so tremendous, we can only recognize the hand of that omnipotent One who executeth all things after the council of his own will; and resolving the whole into his providence, we can only, as it respects the future, find relief in the same contemplation, knowing that out of that unseemly and impracticable chaos which France presents, He can produce order, and happiness, and peace.

But who can forbear to connect this singular movement with all that is progressing throughout the whole of Europe, and indeed the entire world? Is there not something of overwhelming interest in the manifest sinking of the Mohammedan power, and the convulsions under which are heaving those countries especially which have upheld the Papacy? Can any one doubt that facts are rapidly developing which must clearly characterize the latter days? The most cautious and phlegmatic must yield, one would think, to the evidence on this point which almost every newspaper affords. May we all, then, be learning righteousness while God's judgments are so manifestly abroad in the earth, and seek to make our calling and election sure! One thing is quite certain, that out of the world's upsetting the Redeemer's kingdom shall be established, and his glory shine forth as the sun.

Happy, then, are they who have a oneness of interest with the victorious Saviour, and are sincerely following him in the regeneration! While the hearts of others are failing them for fear, and for looking for those things which are coming upon the earth, they may lift up their heads in hope, since all the revolutions that are prevailing only indicate that their redemption draweth nigh!

"And who can tell

But all the harsh and dissonant sounds Which long have been disquieting the earth,

Are but the tuning of the various parts
For the grand harmony, prelusive all
Of that vast chorus which shall usher in
The hastening triumphs of the Prince of
Peace?"

ITALY-SARDINIA, &c.-We have just received the following letter from an excellent friend in Pisa. It will not fail, we are persuaded, to excite the deepest interest amongst our readers, and especially those who have long sympathized with the Waldenses

MY DEAR SIR,-It is difficult to form an idea, at a distance, of the great moral, political, and religious change which this country has undergone within the short space of eight months; and it is impossible to speak too highly of the good spirit which generally prevails, a spirit of brotherly kindness, patriotism, and self-renunciation which has been the means of these wonderful victories over the prejudices of past ages, and with the consent of prince and people effecting bloodless revolutions in three Italian principalities, Rome, Sardinia, and Tuscany. Naples has suffered deeply in Sicily; but it was not willingly that she took up arms; and when forced to make an effort to recover their liberties, the Sicilians have shewn that they deserve to be free. They now cling too pertinaciously, perhaps, to their constitution of 1812, refusing that offered by the king,

though formed on a broader basis; but the constitution of 1812 was guaranteed by England, and they fear if they give this up, they will no longer have her protection to fall back upon, and fear being betrayed.

If you have not seen the Piedmontese constitution, you will delight to hear that while the Roman Catholic religion is declared the religion of the state, all other existing religions are tolerated according to law. The press is free, and only subject to punishment if it infringe the law of the state. I do most earnestly beseech you, and all who are interested in the spread of Gospel truth, to think of Italy at this moment. "The harvest is (literally) plenteous, but the labourers are few."

I send you a translation of a letter of Mr. Bert's, which appeared in the Risorgimento:

Turin, Feb. 9, 1848.

ACCOMPLISHED AND RESPECTED SIR, Twenty-two thousand Waldenses entreat to be remembered by their beloved monarch; during 300 years of persecution and tedious oppression, they have invariably pursued an inviolable fidelity to the crown; they hope their former incapacity may be done away with, and that they be allowed to partake of the benefits of the new political laws.

But the former restrictions which regard us still remain; and while we rejoice heartily in the reforms obtained by our (may we say fellow-citizens?) brethren, we ourselves still mourn under the ban.

We hope, however, for a brighter future, and seek it from the kind heart of our august prince. We look for it from the wisdom and justice, as well as charity of the nation at large, and we long for the day when we too shall be reformed. We shall never cease to bless our king; we shall ever cry, long live Italy, long live Piedmont; and our prayers shall ascend to the Omnipotent, that he may bless our dear country, and grant happiness to her children.

Accept, honoured Sir, the good wishes of A. BERT, Waldensian Minister.

I send you another extract from the Risorgimento. After speaking of the joy which they had felt in Piedmont at the news of the Tuscan constitution being granted, it says, while Leopoldo II. is laying the solid foun dation of civil liberty, Carlo Alberto sanctions the much desired emancipation of the Protestants, who though for ages separated from the great Catholic unity, have always shown themselves obedient to the laws of charity and love which, according to the words of Christ himself, are the foundation of all religion. The citizens of Turin gave innumerable signs of congratulation to the Waldenses in the person of their excellent pastor, Bert, who appeared on the balcony, and in a voice which betrayed his deep emotion, said, that the political and civil emancipation granted to the Protestants called for their liveliest gratitude towards the king, that this day repaid them for four centuries of suffering, and the universal sympathy which they met with among their fellow-subjects filled their cup of joy to the brim. He was here interrupted by enthusiastic cries, which confirmed the truth of his observation. He then resumed, saying, we ought all to rejoice for the principle recognized by this emancipation indicating a new era of things, a positive state of liberty for Piedmont, which had arisen clothed with her powers at the powerful voice of Carlo Alberto; he then broke out into these exclamations :"far oh, far from us for ever do we cast our former religious dissensions and enmities. We are children of the same God, disciples of the same Christ; let us then, as brethren, only vie in civil and political virtues, and leave God to be the judge of those differences between us that call for large and benevolent feelings towards each other, let us all cry, Long live Italian regeneration! Long live good brotherhood! Long live the king!"

The applauding crowds passing before the National coffee-house, near the dwelling of the Jews, had also to return by the same road. The houses were splendidly illuminated. Why were they rejoicing? Some said for

the Constitution of Leopoldo II., by which their Jewish brethren were completely emancipated. Some said it was for the Waldensian emancipation. We think it was an illumination of hope, and we feel sure that these hopes will soon be verified. This is the desire of all the Friends of Progress, and the applause with which these poor Jews were saluted is a proof how warmly the cause is taken up by the people.

On the 21st of February, appeared in the Risorgimento, a paper from the Marquis Robert D'Azeglio, brother of Massimo D'Azeglio, the political writer and agitator, whose wife has lately been turned out of Milan on account of her liberal opinions.

Praise be to God, who sends the spirit of truth upon men, and infuses wisdom into the minds of kings! The appeal presented to Charles Albert, on the 23rd December, of which we are proud of being the instigators, has borne its first fruit. Our king and legislator has sealed the great work of emancipation of creeds by that of the Waldenses. The light from heaven has dissipated the darkness which has so long hung over the minds of men, and has penetrated by its searching rays, the most secret thoughts, preparing the triumph of reason and religion in that holy cause which Catholic charity has undertaken to advance.

The wise counsels which moved the king in favour of our Waldensian brethren, are a sure pledge of their efficiency. They are confirmed by the immortal decree, the least disposed towards it. Serious obstacles were placed in the way, and a solemn protest was made by some Piedmontese and Ligurian bishops, against the king's determination to emancipate the Protestants and Jews; and some learned and pious ecclesiastics, who are, as it were, the apostles of the bishops, spurred on by ill-timed fears, harshly opposed these liberal measures, alleging the keen spirit of proselytism amongst them, and the earnest efforts of propagandism they exercised in every part of the globe. Thus our chief legislator was forced to examine carefully and maturely all

the adverse arguments, and for a time hesitated and felt intimidated by a thousand specious reasons, before he could set his foot on the solid basis of the principle on which the wise concession rested. The decree of the king ought to be considered by us as an homage to Christianity itself. Whoever believes in the truth does not fear for the truth: he who doubts of its power doubts of the power of God. The Catholic religion has nothing to fear from the Protestant, if the one is truth and the other error. "If your religion," said Gamaliel, the disciple of Christ, "is not of God, it will come to nought; if of God, it will stand."

The

On the other hand, the chief end of all government in its political and civil acts, is the happiness of man considered as regards the benefits of mutual association and limited to temporal good. St. Thomas declares that political society is ordained to procure for man whatever is necessary and sufficient for his existence, and adds, that the Divine law directs man to God, and human laws regulate man in his intercourse with his fellow-man; and this is why human laws do not pretend to legislate as to divine worship, except as to what relates to the common-weal. opinions of Suarez and Selvio coincide with those of St. Thomas. Every institution ought to tend towards its particular object, and a Catholic prince, though he may in his private creed class the interests of the Church above those of his kingdom, ought nevertheless, in his legislative acts, to consider these first, provided he does not injure the rights of the former. A prince can never deny to the Church its free exercise, nor grant it a partial protection if mischief should accrue therefrom to civil society, which it is his chief duty to maintain, its protection and maintenance being a part of God's providential arrangements. "The civil law," wrote one of the bishops, 66 can extend civil liberty to every creed without Catholic morality suffering any injury." This is irrefragably proved by the bishop's oath to the French constitution, solemnly authorised by the Holy See. That which is authorized in France