early in the morning, to administer somewhat of their pittance to, his relief.* Some of the christians who were in favour with the keepers of the prison, spent the night in prison with him, when "costly supperst were brought to them," as Lucian says, and then they read their sacred books together," meaning, undoubtedly, the sacred scriptures. Christians were deputed from many cities in Asia, to converse with Peregrinus, and comfort him, and carry money to him, and his imprisonment seems to have excited the general attention of the christians of that period.

"It is incredible", says Lucian, "with what diligence and alacrity these people support and defend the public cause; in short, they spare nothing to promote it. Peregrinus being made a prisoner on their account, they collected money for him, and he made a very pretty revenue of it. These poor creatures, (the christians) it seems, had persuaded themselves that they should be immortal, and therefore they despised death." This supercilious heathen next informs us, that they were taught by their first law-giver (Jesus) that they were all brethren, and then he adds that, "quitting the Grecian Gods, they worship their own sophist (Jesus) who was crucified, and live in obedience to his laws; and of consequence they look with contempt on all worldly treasures, and enjoy every thing in common." Hence, says he, "if any cunning impostor who knows how to manage matters, comes into their society, he immediately becomes rich, by imposing on the credulity of these weak and foolish people." It is very natural for a man who is ignorant of the effects of true christianity on the mind, to speak in this manner, while his language is, at the same time, the strongest testimony in favour of the people, whose principles he knows not, and whose conduct he contemns.

The governor of Syria at length gave Peregrinus his liberty, and be returned into his own country. Here, however, he was threatened with a prosecution for his former offences, and once more he was obliged to fly, and he connected himself with the christians a second time, being sure of wanting nothing through their charity, which he again abused. After some time, howev

*This reminds us of the affection of the christian women and children of Tyre, shewn to St. Paul in his ways to Jerusalem. After Paul had tarried seven days at Tyre, the Christians there accompanied him to the ship in which he was to sail from thence. "They all brought us on our way with wives and children, till we were out of the city, and we kneeled down on the shore and prayed; and when we had taken our leave one of another, we took ship and they returned home agam." Acts 21.

Lucian may allude here, to the Love-Feasts of the primitive christians, and probably. intends to represent them as costly and extravagant, whilst it is evident that he knew nothing of the matter. He says, at the same time, ti at Peregrinus was dignified by the christians, with the title of the new Socrates, which is no doubt, a heathenish fiction of his own, as the christians knew better and would much sooner compare him with some minent christian than with a heathen.

er, the christians were fully convinced of his hypocrisy, and he was excluded from all intercourse with them.

When Peregrinus was discarded by the christians, he let his hair grow, put on a dirty gown, and took up the club and the satchel, like a true synic. In an expedition to Egypt, he shaved one half of his head, rubbed his face with mud, and whipt himself with a rod in the presence of a great multitude of people. He afterwards went into Italy, and abused every person he came near, particularly the emperor, who did not think it proper to punish a man who had the appearance of a philosopher, and one whose profession it was, as a cynic, to deal out obloquy and slander. The governor, however, was not able to bear his impertinence, and drove him away, observing that the people did not stand in need of such a philosopher. His conduct at last rendered him despicable in the eyes of the populace, and he ended his life in Greece, by throwing himself into a fire at the time of the celebration of the Olympic games.

We would, in conclusion, just observe, that in the primitive christians, and the present Methodists, we see such a conformity of character and spirit, as convinces us that the religion of the Methodists is of God. The christian love of the Methodists is daily manifesting itself in the same manner as that of the christians of the second century, when Lucian wrote; and although in some instances it may be misplaced, and an unworthy modern Peregrinus may be the object of it, it is still the same blessed fruit of the power and spirit of God in the soul, and it is an indubitable proof that God is with us, and that we are experimentally acquainted with genuine christianity. In these merciful days of liberty of conscience, and abundant profession of religion in England, we may expect that deceivers of various kinds will arise; but this affects not the truth of christianity, nor disapproves its operation on the mind. God has enkindled the flame of christian love in the soul of every truly converted man, and it is shewn in an especial manner in the love of the brethren. In the Methodist societies we have daily and numDerless testimonies of the prevalence of this love of the brethren, and we pray God that it may increase yet more and more, in conjunction with christian prudence and discernment, in order that it may be directed to its best objects and that it may the more eminently promote the glory of God.

SOME years ago, David Sands and two others of the friends. or the people called Quakers, were travelling in the north of

England; and as they were passing through a village, consisting of a few scattered houses; David Sands told his fellow travel-lers, that it was impressed upon his mind to remain in that village to keep a meeting. His companions remonstrated with bin, and endeavoured to point out the impracticability of it, and, in order to prevail upon him to relinquish his design, they informed him that the people were much engaged with the harvest; in consequence of which, the meeting, if held, must be late, and few or none would attend. But D. S. being well acquainted with the operations of the Spirit of God upon the mind, and firm to what he was convinced was his duty, was unmoved by the arguments advanced, he therefore replied, "however late the meeting may be, or however few may attend, I cannot be free in my mind to pass through this village without calling the people together." On his companions observing his firmness, they yielded, and directed their course towards a small house; and when they arrived at the door, they requested ⚫ accommodations for themselves and their horses, informing the people at the same time, that they would make them a suitablerecompence for their trouble. The request was immediately complied with, and the result of that compliance was a kind reception and an hospitable entertainment. When the people of the house were apprized of the design of their guests, they made every necessary preparation for the meeting, while D. S. and his companions went and gave notice to the villagers respecting it. At the hour appointed, several attended; and after some time had elapsed in silence, D. S. arose and addressed company. The manner in which he commenced his address, was sufficient to excite surprise and inquiry in every breast.He informed his hearers, that it was impressed upon his mind, that a person among them had the instruments of death about him, and that the same person had prepared them for his own destruction. After thus pointing out the evil itself, he then exhorted the person to desist from his awful design, and warned him of the fatal consequences which would most assuredly follow such an attempt. He also informed the people that, although he did not know the individual personally, yet he was as much persuaded of the truth of what he had asserted, by his "inward eye," or the eye of his mind, as though he had seen the instruments with the eyes of his body.

the

While he was thus enlarging upon the deed, which he was persuaded the person was going to perpetrate, an individual was observed to weep, and those around suspected him to be the person. D. S. concluded the whole with a suitable exhortation to the company at large, and left many under serious, impressions. When the meeting was concluded, the person

who was observed to weep, came up to David Sands, drew a brace of pistols from his pocket, told him that he had prepared them for his own destruction, and that he intended to put an end to his existence that same night; but on hearing there would be a meeting of the friends, he thought he would attend; and, as he supposed there would be no person to speak, he judged he could sit and meditate without interruption concerning the best means to accomplish his design. He also informed him, that as soon as the instruments of death were mentioned, he was struck with terror, and that it was certainly the hand of God for good to his soul. He affirmed too, that David Sands must have known his design by divine revelation, as he had not communicated it to a single individual. I have the happiness to add that the horrid deed of suicide was not only prevented, but the man was convinced of sin, became serious, and satan was deprived of his expected prey. How can the sneering patrons of infidelity account for this? Both an extraordinary influence of the Holy Spirit, and a particular Providence appear visible; the former in the circumstance being revealed to David Sands; and the latter, in snatching the poor deluded man from endless ruin. And if God, in particular cases, reveals to his servants certain circumstances at this period, is it a thing incredible, that "holy men of God spake as they were moved by the Holy Ghost" in earlier times?

CONVERSATION BETWEEN A DEIST AND A CHRISTIAN.

The following dialogue took place on the outside of a Post Coach during a short journey through the eastern part of Cornwall, England.

[Meth. Mag.-Eng.]

DEIST. It is a pleasant morning, Sir, and bids fair for a warm day.

CHRISTIAN. Yes, Sir, the country at this season of the year has a most delightful appearance.

D. The country in Cornwall looks remarkably uneaven, I think more so than most counties in England.

C. Perhaps, Sir, your observation is just. I was never out of Cornwall, and therefore cannot judge; but I have heard many others make the same remarks.

D. Then you are no great traveller.

C. No, Sir.

D. Pray, do you know this gentleman who advances the hill against us?

C. No, Sir, he is a perfect stranger to me.

D. He seems by his appearance, to be a clergyman; at least he has the garb.

C. He has that appearance, and it is highly probable that your conjecture is right.

D. Pray what kind of men are the clergy of Cornwall? for, as you have spent your time in the county, I suppose you must know.

C. So far as I am acquainted with them I will give you my opinion, and that is, that there are among them many worthy characters, but I am sorry to observe that there are many exceptions to the general rule.

D. They tell me that the people in Cornwall are very religious; is it so?

C. I know not that I can give you a more suitable answer than my last. There are many worthy characters, but there are many exceptions to the general rule.

D. Well, Sir, whatever may be the opinions of men, certain it is, that religion is pretty nearly at an end.

C. -How do you mean, Sir?

D. I mean that the whole is a cheat, and that the bible has been lately proved to be a forgery.

C. By whom, Sir, have these things been proved?

D. By learned men.

C. By infidels, I suppose.

D. That, Sir, is the language of prejudice, but it is such as is generally used on these occasions, and when we consider the ignorance in which the world has been kept, it would be folly to expect better.

C. Perhaps, Sir, you call these gentlemen Deists &

D. No, Sir, that language is nearly related to the former, and is the offspring of superstition.

C. What name, then, do you give them?

D. Philosophers.

C. But how have these philosophers proved the Bible to be a forgery?

D. By divesting their minds of pre-conceived opinions, they have been enabled to investigate the question in its native light. They have been enabled thus to make an application of abstract reasoning to the subject of their investigations, and the improvements which had been made in metaphysical disquisition, have enabled them to detect the falsehood of that book on which the Christian world has so long built its faith.