As to the penalty of violating the King's laws, with which the heralds threatened them, they were not quite agreed. A part insisted, that no punishment would be inflicted. Going into a dungeon for life, going to the gallows, and to the block, and be ing tormented, were, they said, only so many gracious promises of preferment and honorary distinction, when they should be called to the seat of empire. Death, they insisted, meant life, and torment great happiness; that weeping meant laughing, and that all these and similar epithets were only glowing descriptions of the honors and joys which awaited them, when they should arrive at the palace.

Another part, quite willing to have believed all this, were held in suspense by fear; for if these terrible epithets mean blessings, we are afraid, said they, that the expressions, used in common language to denote blessings, may mean condemnation and punishment. If the dungeon mean the palace, we fear the palace may mean the dungeon; if beheading mean crowning with honor, we fear that crowning with honor may mean beheading; and if weeping and wailing intend rejoicing in the palace, we tremble lest laughter and joy should be found to intend weeping and wailing in hopeless exile. We deem it more safe, therefore, said they, to hold, that if any have broken the laws, and do not repent before the King arrives, he will in his great mer cy take the most effectual means to make them sorry; that he will most mercifully tear them in pieces, and torment them day and night; visit them with ven

geance, and fury, and wrath, and indignation, until by suffering and good company in the prison, they shall be disposed to repent of their failings and weaknesses, and return to their duty. The heralds reminded them, that the terms are express;-that all, who are found in arms when the King comes, shall be imprisoned during life, and that they are spoken of as being lost,-cast away,--destroyed:--terms not naturally expressive of limited imprisonment, or merciful restor-> ing discipline. To this they re plied, that the phrase during life did sometimes mean a period shorter than the whole life; therefore it doubtless was to be understood in this case in the limited sense: for it was manifest, from the character of the King, let him say what he would, that he could not and would not punish any of his subjects during life. They professed, however, no great concern upon the subject, since it was a matter of speculation merely, of little consequence, like most other particu lars in the King's statutes, concerning which his Majesty's wisest and best subjects had always differed in opinion, and always might differ; as, in their apprehension, it was of little consequence what his Majesty's subjects believed, provided their de portment was, on the whole, tolerably correct.

One of their wise elder breth ren upon this turned suddenly, and with an air of surprise demanded, why they spent so much time in exploring those old musty statute books, if they verily believed, as they said, that it was of little consequence whether their contents be correctly un

derstood, and believed, or not. They replied, that though the truth was not of much consequence, yet certain kinds of error were very bad; and that they bestowed these pains upon the statutes not for the sake of the good, which such old records might do, but to prevent their doing mischief: besides, they expected soon to be called to the palace, where good scholarship was in high reputation, and where they might pursue their literary researches with great pleasure and increasing satisfaction.

Some, who stood by and heard the preceding conversation, thought it very injurious to the character of so great a King, who reigned over so great a kingdom, and was surrounded by such excellent subjects near his palace, to imagine that he concerned himself about the conduct of such insignificant creatures, in such a petty province of his empire. They doubted much whether the King had ever heard of the rebellion, and if he had, they had no conception that he would ever pay the least attention to it.

It seemed, however, to be the more general opinion, that what ever the truth might be, it would be superfluous trouble to per plex themselves about it now. There would be time enough, they thought, to adjust matters, when the King with his army should have arrived within a few miles of the province.

A few told the heralds, that they had almost finished their concerted plans of splendor; and when they had removed and laid up for themselves a little more of the King's treasure, they would lay down their arms, and

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repent of what they had done. But when pressed to do that im, mediately,which they intended to do by and by, and to repent for not having done before, they replied, that at present they were so well pleased with their employment, that they could not consent to exchange it for the service of the King. They had understood, however, that the King could make them love to serve him better than to rob him; and, if he pleased, they had no objections to his doing it. Some went further and said, they most earnestly wished that he would make them willing to leave off rebellion; and, if they could hire him to do it, they would give him back, to any amount, the property they had plundered from him. They de sired, they said, nothing so much as to be willing to love and serve their King; for they could not bear to think of the day, when his army should fall upon them and destroy them. If he would only insure them the favor to make them willing to be good subjects, they would engage, in the mean time, to carry on the rebellion in any way, which the heralds should prescribe: they would read his statutes, and treat his heralds with respect, and do any outward thing; and on all occasions rebel in the most decent, humble, and respectful manner. The heralds replied, that it was their duty to cease from rebellion, and obey the King, of their own accord; that they were sent to call them to repentance, and not to instruct them how to rebel more decently, and reward them for doing so; that the King required their instant submission and return to

duty; and that if they persisted in their revolt another hour, it was at their peril.

They all concluded, that these were very hard terms. Did not he know, that they could not stop rebellion of their own accord, when they did not choose to stop? Or, how could they repent, when in fact they were not. sorry?

THE SWEARER REPROVED.

THE Oneida Chief, who lately visited Boston, happening to be at a hotel in the vicinity, heard a man, who was in the same room with him, use profane language; and reproved him, in a very serious tone, for his profanity. The man, with the insolence common to profane swearers, turned upon the Indian with the following question; "Who taught you religion?" To which the Chief replied, in substance, that the Governor of New York, or the Missionary Society there, had given several hundred dollars, that religion might be taught to his tribe." He then subjoined, 'I have travelled three or four hundred miles to this place; and have not heard so much profane talk all the way, as I have heard you speak;' and inquired of the profane man, 'Do you not know it is wicked?" Much in this manner closed the interview.

The above was in substance told the writer, by one of the family where the conversation happened; and the anecdote occasioned the following train of reflections.

1. How happy would it be for that poor, reproved swearer,

should God set home upon his mind the seasonable reproof of this Indian for his conviction and conversion! It is the prayer of the writer, that God would make it a word in season to the swearer himself and many more profane nominal Christians.

2. How much to be lamented it is, that any, who have been educated under the brilliant light of the Gospel of the Son of God, should need reproof from an Indian. And how pleasing is the consideration, that reproof should, if necessary, be administered to one who needed it, by one who had been rescued from heathenism. Such a reproof may be of more use to such a man, than a thousand sermons. and reproofs from ministers. Like the piece of a millstone from the hand of the woman, or a bow drawn at a venture, it may inflict a deep and lasting wound.

3. How important is it, that the Word of Life should be sent to the tribes of the west; as well as to all other tribes of the heathen. It makes men Christians, and, as one consequence, introduces them to the blessings of civilized life. The thought of a savage so transformed by the Gospel of Jesus, as to come into one of the most enlightened sections of our country, and reprove for profane swearing, induces the mingled emotions of pleasure and pain! May a missionary zeal abundantly increase, both in reference to our own continent, and other parts of the world.

4. How solemn and awful must be the account which they must give, at the great day, who, having been taught the good and the right way, fail of the grace of

God! The Lord will not hold him guiltless that taketh his name in vain! The condemnation of such an one will be proportionate to the light he has enjoyed and abused. How aggravated then must be the condition of those, who go from regions of divine light to regions of darkness and despair! The queen of the south, the men of Nineveh, and the hea then of later times, will rise up in judgment and condemn them. 5. May all profane swearers consider the evil and folly of their ways, and reform before it is too late. The evil of profaneness is seen by a view of the character and law of Jehovah. The latter is a fair transcript of the former. God is a Being of infinite perfection. Sin, which is a transgression of his perfect law, is great in proportion to the dignity and excellency of his infinite nature. It is exceeding sinful. Its demerits are infinite. Endless, therefore, must be his punishment, who receives the wages of sin! May sinners accept the punishment of their iniquity, and humble themselves before God, while he is waiting to be gracious.

The folly of breaking the third commandment is extreme. It is hard to see any inducement to this sin. What temptation assails the profane? and what excuse can they pretend to make?

Happy, if they would let their communication be yea, yea, and nay, nay.

May God Almighty dry up the corrupt fountain whence proceed

evil communications.

EPSILON.

MEN were made for society. They are endowed with faculties for social intercourse. The power of speech, the sympathies of nature, and all their original instincts, create in them a propensity to associate, and clearly indicate the benevolent design of the Former of our bodies and the Father of our spirits. Thus made for society, furnished with social powers, and from our very birth placed in a social state, we are all mutually dependent, capable of being subservient to each other's happiness,and bound by the very laws of our nature, and the condition of our exist ence, to seek every one the good of his neighbor.

What sort of a man is he, then, who asks; Am I my brother's keeper?-who limits all his de sires, and confines all his exertions to the interests of that little object, self? who will not raise his voice to call the wandering from the precipice, which he is blindly approaching, nor extend his arm to lift the fallen from the pit, in which he is sinking? What sort of a man is he, who thus looks with indifference on all around him, and sits an idle

spectator of human woe?-It is the misanthrope. He has by his vices stifled the very sympathies of his nature. He has by his crimes seared his conscience, and become past feeling. He is another Cain;-in heart, at least, a murderer. On him, therefore, rests this curse from the Lord; a fugitive and a vagabond shalt thou be in the earth. No; this is not the character of human nature, depraved as it is. No; even in our fallen state, we have social faculties and social propensities; nor can we, without much violence and long continuance in iniquity, eradicate from our bosoms those social principles, which are connatural to man. No; we are not independent of each other. The ties of consanguinity, of proximity, and even of a common nature, bind us together. Ñ, man liveth unto himself; and no man dieth unto himself.

Christianity recognizes this social nature of man, in all its doctrines, duties, and institutions; and accommodates its instructions to him as being in a social state. Love, its fudamental principle, could not be exercised by a solitary being; for charity seeketh not her own. Justice, its universal law, can be observed in society only; for it saith, as ye would that men should do to you, do ye also to them likewise. Indeed, almost all its motives and rules of action, either expressly include, or clearly imply, a reference to social intercourse. It restrains the passions, which lead to violence and discord. It cherishes the sympathy, which feels for the distressed; and enjoins the meekVol. XI.

ness and forbearance, which produce harmony and peace. It inculcates love and enjoins good works. It does more; it exerts its purifying influence, and communicates its social benefits through the medium of its votaries to those, who have not yet acknowledged its authority; it induces those, who imbibe its heavenly spirit, not only to "feel for others' woe," and extend for their relief the open hand of charity; but to cultivate in all around them the same celestial principle and stimulate them also, to perform the same benevolent acts. In the words of an inspired apostle, it leads them, to consider one another to provoke unto love and good works.

The means, by which Christians incite each other to benevolent exertions, and sometimes even obtain foreign assistance in their labors of love, are various. Individual example produces a holy emulation. Though the purest human virtue should never be proposed, as a standard of action, or a criterion of excellence; because, being human, it is tinctured with that imperfection, incident to our fallen nature: yet it may quicken our sluggish powers, stir up our forgetful minds, and stimulate us to press toward the higher mark, proposed in the Gospelto imitate the sublime virtues, displayed in the perfect character of Him, who fulfilled all righteousness.

"Example is a living law." Its influence, though silent, is pow erful. It persuades, while it instructs. It allures, while it guides. Without stopping to convince the understanding or

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