out holiness no man shall see the Lord;" and they feel, more intensely than other men, that their whole nature should be a constant offering of devotedness to his glory. Where much is felt to have been forgiven, there will be much love. When there is the greatest consciousness of benefits, we expect the greatest measure of obedience. And it is hardly doubtful, that, in this fact, we have the great secret of the world's opposition to the doctrine of justification by faith. To admit the truth of this tenet, is to admit a claim on our obedience, so instantaneous

thing of our Saviour, I served vain idols, which I now wish to see destroyed with fire. Of this I have repented with many tears. When I heard that Jesus was the Saviour of the heathen, and that I ought to give him my heart, I felt a drawing within me toward him. But my nearest relations, my wife and children, were my enemies; and my greatest enemy was my wife's mother. She told me that I was worse than a dog, if I no more believed in her idol; but my eyes being opened, I understood that what she said was altogether folly, for I knew that she had received her idol from her grand-ing ourselves to a painful conflict, occasioned by the mother. It is made of leather, and decorated with wampum; and she being the oldest person in the house, made us worship it; which we have done till our teacher came, and told us of the Lamb of God, who shed his blood, and died for us ignorant people. I was astonished at this doctrine, and as often as I heard it preached, my heart grew warm. I even dreamed often that our teacher stood before me and preached to me. Now I feel and believe that our Saviour alone can help me by the power of his blood, and no other. I believe that he is my God and my Saviour, who died on the cross for me, a sinI wish to be baptised, and frequently long for it most ardently. I am lame, and cannot travel in winter, but in April or May I will come to you. The enemy has frequently tried to make me unfaithful, but what I loved before I consider more and more as dung.-Inerations which followed upon that crisis, and when am your poor wild Choop."

ner.

Owing to his inability to travel, three other Indians were baptised before Choop, but, on 16th April 1742, -the first Sacramental occasion at Shekomeko, he also was baptised, and received the name of John. His growth in grace after this was most remarkable. His love for the Brethren and the Bible increased day by day. "As soon as I felt that I loved Christ," says he, "I wished for Brethren who loved him also; therefore I love Brother Rauch, and you, and all my Brethren here, and all Brethren everywhere, even those whom I shall never see in this world! I rejoice more and more because our Saviour makes others likewise happy, and not me only. There are men who say the Bible is a hard book; but I have not come so far as to find it hard, -it is all sweet and easy."

For four years did this extraordinary man labour as an apostle among his brethren, till he was called into his rest by means of the small-pox, in 1746. It is said of the first ripe figs, that they are the sweetest and the best, so is the work of grace among the Wahikander Indians, there is a peculiarly sweet savour of Christ in the history and the words of " poor wild Choop."

CHRISTIAN TREASURY.

Effects of Justification. The person who shall sin wilfully and habitually, whatever be his profession, will perish; not because he has thereby fallen from a state of justification, but because he has thereby shewn that

he had never attained to such a state. He is not a sanctified man, and this is the scriptural evidence of his not being a justified man; "for whom the Lord foreknew, he also did predestinate to be conformed to the image of his Son; and whom he justified, them he also glorified." These are all essential parts of the great salvation: and, in the nature of things, it must be so. The men who embrace the doctrine of justification by faith, have the most enlarged conceptions of the divine purity, and the deepest feeling of obligation to the divine goodness. They know, more certainly than other men, that "with

and so powerful, as may not be evaded, without expospangs of self-reproach, and the terrors of coming wrath. There may be men base enough to abuse this truth. But what has been the general character of its disciples? Who sustained the Christian cause in the early ages of the Church, when exposed, during several centuries, to the most subtle and powerful attacks from pagan perselights of the world, through the long night which folcutors? The disciples of this doctrine. Who were the lowed from the fall of the Roman empire to the dawn of the Reformation, protesting, alike, against pagan and popish imposture, and doing it to the death ?The disciples of this doctrine. Who, when the days of Reformation came, stood forth as the defenders of holy writ, braving all danger, to the jeopardy, and even to the loss of life, that they might restore to mankind the free use of their noblest possession ?-The disciples of this doctrine. Who were the main instruments in perpetuating our own liberties, and our own religion, during the ge

both were exposed to manifold peril ?—The disciples of this doctrine. And again we must ask,-Who gave and were the donors there of those best of all gifts, a existence to the most powerful states of the New World, free government, and a pure Christianity?—Is not the answer nigh thee, even in thy mouth? And, above all, who have they been, who, in ancient times, or in modern times, have been every where derided as the pure, the precise, the sanctimonious, the righteous over-much; pointed at, as being of holier aim than their neighbours; railed at, as those who would shake both hemispheres with the voice of their cry, and by the energy of their labours, in what they regard as the cause of humanity, religion, and their God?-We need not say who they are, who have been all this, who have endured, and done all this. "If any man will do his will, he shall know of the doctrine whether it be of God. By their fruit ye shall know them."-VAUGHAN.

Value of Time.-Coming hastily into a chamber, I had almost thrown down a chrystal hour-glass. Fear, least I had, made me grieve, as if I had broken it; but alas, how much precious time have I cast away, without any regret ! The hour-glass was but chrystal; each hour a pearl; that but like to be broken, this lost outright; that but casually, this done wilfully. A better hour-glass might be bought, but time lost once, lost ever. Thus we grieve more for toys than for treasure. Lord give me an hour-glass, not to be by me, but to be in me. "Teach me to number my days.' An hour-glass to turn me, "that I may apply my heart to wisdom."-THOMAS FULLER.

Conscience. A tender conscience is like the apple of a man's eye,-the least dust that gathers into it, affects it. There is no surer and better way to know whether our consciences are dead and stupid, than to observe what impression small sins make upon them; if we are not very careful to avoid all appearance of evil, and to shun whatever looks like sin; if we are not so much troubled at the vanity of our thoughts and words, at the rising up of sinful motions and desires in us, as we have been formerly, we may then conclude that our hearts are hardened, and our consciences are stupifying,-for a tender conscience will no more allow of small sins than of great sins.-BISHOP HOPKINS.

These are facts which are known to all, and which most certainly give us a very appalling view of the evils arising from ignorance of religion, And what is true of nations, is equally true of individuals. The men who are most frequently found guilty of enormous and aggravated guilt, are generally those who are grossly ignorant of divine truth. The calendar of crime in this country is found generally to be filled with those who have been in early life ill instructed in religion, and have been allowed to grow up in ignorance of God's Holy Word. How often has it happened, that those who have brought themselves to an untimely end, and have been compelled to expiate their crimes on the scaffold, have been men who were not even able to read, and whose knowledge, therefore, of divine things must have been limited and imperfect?

glorious truths, he had never fully examined and | ertions which have been made in modern times compared; the objections which have been rais- to teach them the knowledge of God, all that ed to them, he had never heard, and, of course, has yet been done seems only to have rendered was unprepared to answer, The plausible and the darkness visible. bewitching, but withal most unphilosophical and inconsistent criterion of truth was proposed,-reason, the reason of weak, and ignorant, and fallible, and depraved man. It looked like a mark of intellectual greatness, no doubt, to test the revelation by this high authority. He was not asked, observe, to give up his belief in the Bible. This might have frightened him away from the temple of reason. But holding this belief, he was to bring every page of the Sacred Record to the ordeal of human reason. Whatever was above the comprehension of man,—above the comprehension of him, who could not tell you how this soul and this body were united, who could not explain to you the simplest process of nature, was to be mangled, maimed and destroyed. In this way, one by one of the articles of our faith was abandoned; the Supreme Divinity of the Saviour,-the atonement he made on the cross,-every thing that gives peculiarity and value to the Gospel, was gradually yielded. He retains professedly the Bible as the Word of God, after having blotted from its pages truths the most valuable; he is landed in what has been called the frozen zone of Christianity,-that cold and cheerless region where no sun shines, where he has a being stript of all moral glory for his God, a -a mere man for his Saviour, an imperfect, and sinful life as the foundation of his hope.

And not only is it consistent with fact, that ignorance is the cause, or at least the concomitant of much iniquity, but it is farther true, that it has led to the most mistaken views of duty. With minds ill informed in the will of God, many have confounded right and wrong, and done, through ignorance and error, what was directly contrary to duty. It was in ignorance that Saul persecuted the Church of Christ, and employed all the influence of high talent, and impassioned eloquence, and glowing zeal, to crush that Church of whose cause, when enlightened by God, he became the most powerful and prevailing advocate. Since his day many have fallen into similar errors, In ignorance of the Word, how many confound sin and duty,virtue and vice. When, therefore, we consider all these things; when we think of the evils which have resulted from ignorance of religion to communities and individuals, the evils, direct and indirect, which have flowed from ignorance of God and Christ, and holiness, we may see how it is that people may be destroyed for lack of knowledge.

III. It is said by the wise man, "that in much knowledge there is much grief, and he that increaseth in knowledge increaseth in sorrow." There is indeed a knowledge which has this tendency and effect; a knowledge which creates wants, without

Look to the history of the ancient heathen. What is the moral aspect of that city, where Paul of old saw an altar erected to the "Unknown God?" Athens, the seat of learning and science, was also the abode of debauchery and wickedness. Sin of every kind was rioting in its streets, and the heart of the Christian apostle saddened at the sight of its magnificent temples, and gorgeous palaces. Such also was the case with imperial Rome-the queen of cities. Read the first chapter of the epistle to the Romans, and you there find the moral character of its citizens drawn in colours fitted to make us blush for humanity. And what was the cause of this? It was, because they did not like to retain God in their knowledge, that God gave them up to a re-affording the means of supplying them; a knowprobate mind. Look to the present state of the heathen world, where darkness yet reigns with midnight power, where the people are yet in utter ignorance of the truth of Revelation. And what is there presented to our view? There we behold men degraded almost to a level with the brutes; the sense of right and wrong seems almost extinguished; every thing that is base and abominable practised without shame or fear. Many are the ills, the sorrows, and the cares Their very religious rites show, that while they of the sinful children of men. Different, indeed, believe there is a God, they think him such an are the forms in which affliction visits their habione as themselves. Notwithstanding all the ex-tations. But where is the happy home which

ledge which creates desires, without affording the means of gratifying them. But this is knowledge secular and profane. There is nothing in the knowledge of religion but what is fitted to impart peace and comfort to the soul. And we cannot imagine anything so much fitted to aggravate sorrow and distress, as ignorance of the only foundation of consolation.

sorrow never saddens, which adversity never darkens? In this vale of tears-this world of shadows-we seek in vain for such a dwelling. And when misfortune enters, and proclaims that man is born unto trouble, where is consolation and support to be found?

To those on whom poverty has laid its withering hand, or whom disease has stretched on the bed of languishing, or whose dwelling the angel of death has visited, would it impart consolation to be told to bear with stoical apathy their misfortunes, or to listen to declamations on the uselessness of grief, or to be asked to look forward to the land of silence and oblivion? Many are the consolations which can be given, apart from religion, and miserable comforters are they all.

In religion alone there is what can soothe and support the soul in the day of trouble and of darkness. It teaches men that every trial, whether personal, domestic, or worldly, comes from Him who ruleth over all; that it is designed in great mercy to bring men to himself; that it is part of that mysterious, but divine discipline, by which they are fitted for glory; and that when all their trials shall have come to a close, they will enter into that happy land where neither sorrow, nor suffering, nor death, nor sin, ever enter.

Look to that house in the day of misfortune, where religion is unknown, and where its inmates are the votaries of infidelity and superstition. If their calamity be poverty, then the hard hand of penury is doubly severe; if their misfortune be disease, it is submitted to with repining; and pain gathers intensity from fretfulness; death is looked forward to with terror; the grave is looked to not only as the sepulchre of vitality, but of hope.

"Mr Werry began by asking, why he wished to turn Turk. He said, for a very plain reason-that he could not live by his own religion !-He had been on board many years, and suffered ill-treatment. This he said in a faint and skulking manner, standing so that Mr Werry could only just see him, and entirely avoiding

my view.

I have

Mr Werry said, that he was there on the part of the English Consul, whose son he was, to offer him safe passage to England; and, if he had been bribed, that he would see to his being set in a fair way of business, or something to that effect. The man answered, No: I shall remain where I am. made up my mind.' Mr Werry said, Remember, that what you are going to do now cannot be undone, and that it is a disgrace to a man to change his religion The man made no reply, except to mutter something, that he saw no importance in the question of religion. Then turning to me, Mr Werry said, You see he is resolved: what more can we do?'

"I then asked the man how long he had taken to think about it. He said he had been now two days thinking of it.

And don't you know, that, in changing your religion, you are denying your only Saviour the Lord that bought you?' He just looked at me, but order that you may live better; but what will you do gave me no answer. You said that you change in in the day of judgment?' He said something which seemed to me to imply that he did not take my meaning; probably not having looked for such kind of puestions. I therefore said, When Jesus Christ, the Redeemer, comes to judge the world, what will you do, who have denied him?" He hung back behind the Turks, without answering. he is lost.' It seemed to me, from the manner of the 'You see,' said Mr Werry,' that company, that they were now going to bring him forward to go through the form; and Mr Werry, by his manner, gave him up as a lost man. He was himself indeed, as he afterwards said to me, inwardly depressed at the sight of such a victim. I said, however, to the slunk back, so that I was obliged to lean forward a litman- My friend,'-for he would hardly face me, but tle

since you seem bent on this bad act, yet remember, hereafter, that Peter denied his Master three times; APOSTACY TO MAHOMMEDANISM. yet afterwards he repented, and Christ forgave him; and it would be better for you thus to repent.' I had THE following interesting account is extracted from "Jowett's Christian Researches in the Mediterranean." willingly stepped up on the raised floor where we sat, no time to say more, for they put him forward, and he "I had heard, late yesterday evening, that an Eng- and stood before the Moolah: though, I am persuaded, lishman is going to turn Turk. I thought, yet not not without some uncomfortable sensations, for he was without shuddering, that I should like to be present at the scene, and that it might be turned to some good face and, once or twice, his legs trembled, as I pervery much indisposed to speak to us very white in the purpose. I obtained, therefore, what information Iceived from his loose trowsers; whether from a troucould on the subject; and noted down some questions which I should like to ask the man. This morning I inquired whether I might witness the ceremony; and, happily found no objection. Mr John Werry and myself, therefore, preceded by the English Dragoman or Interpreter, and by the Head Janissary or Turkish Guard in the service of the English Consul, went to witness a scene of this nature.

bled conscience, or only from the impressiveness of the
who went over a form of words in Arabic, two words
scene, I cannot divine. Thus he stood before the Priest,
at a time, so that the man might repeat them after him.
I did not under-
They might be about five sentences.
stand them; but they ended with the usual declaration,
That there is but one God, and Mahomet is the Pro-
out of the room.”

"We entered the apartments of the Mayor; his De-phet of God. The man was then immediately taken

puty received us, in a very shabby room. Pipes and coffee were served very little conversation. The Deputy had a pair of bong scissars in his hand, with which he was cutting little square pieces of paper, called Tesseras; on which he had written Orders or Patents, and which he signed with a small signet. Presently a stout man came in, attended by servants, bearing a present in a basket. The man was a Tunisine, and was come to raise troops for Algiers. Never did I see so stout a man; he seemed built like a tower.

"The man was soon brought in, and stood at the far end of the room, in the midst of a group of Turks. There were sixteen Turks in the room, and the Russian Dragoman was also present,

BIOGRAPHICAL SKETCH OF CHRISTIAN FREDERICK SWARTZ. CHRISTIAN FREDERICK SWARTZ was born at Sonnenburg, a small town in Prussia, on the 26th of October 1726. His parents appear to have occupied a respectable station in life. His mother, who was a woman eminent for her piety, died during his infancy, and the education of her son seems to have been a subject which occupied much of her attention upon her death bed. As the prayerful Hannah dedicated the infant Samuel to the God who had given him, saying, "As long as he liveth he shall be lent to the Lord," so did the pious