very singular instance, which illustrates the difference between speculative and practical knowledge, and which is worth preserving, is sent for that purpose to be inserted in the Christian's Magazine.

Dr. Dwas a man of strong mind and extensive reading; of an amiable disposition and polished manners. He had nearly finished his course of studies in the university of Groningen, and had obtained the degree of Doctor of Philosophy, a grade in literary honours conferred by some universities on the continent of Europe. He had published a Treatise in Latin, de Systemate Leibnitiano, de vera Miraculi Notione, et de Speciali Dei Providentia, which established his reputation as a scholar of the first rank. As he had devoted himself to the study of theology, he left Groningen in the year 1767, and came to Utrecht, where the most celebrated professor in thcology, at that time, drew students to attend his lectures from every quarter. Dr. D. professed a deep reverence for the Christian religion. He had studied the doctrines, was thoroughly established in the arguments by which they are maintained and defended, and had determined soon to enter into the ministry. But with all his learning and decent profession, he was a stranger to the saving influence of divine grace; and had never experienced the converting power of the truth upon his own heart. He was satisfied with a speculative knowledge, and supposed nothing more was necessary to fit him for the ministry, or render him safe, as it respected his own peace and happiness.

A friend, who was in habits of intimacy with him, calling one morning to see him, observed a pensive air and an unusual seriousness mixed with distress in his countenance, which prompted an immediate inquiry respecting the cause of his disquie

tude. Without the least reserve he communicated the state of his mind, and the occasion which had produced it.

The preceding evening he had received a letter which informed him of the death of an excellent man, the Rev. Dr. N-, whom he greatly loved, and with whom he had lived in the strictest bonds of friendship from early youth. Oppressed with grief, he first felt the pangs which such an event is calculated to excite. But the sensibility of nature soon gave place to other reflections, and aroused anxieties and feelings of a different kind. The death of his friend introduced his own death to view. He realized the possibility of being also cut down suddenly in the prime of life. Eternity with all its solemn importance and consequences, impressed his soul then, for the first time in his life, he was convinced of his misery. He then saw and felt that he was a guilty and depraved sinner, that he had no resources in himself, no righteousness of his own. Alarmed and distressed, he had passed the night with conflicting passions, and sought consolation in vain, from all he knew of the gospel. He had now become as calm as, under such impressions it is perhaps possible to be, and appeared to be sincerely desirous of instruction. "Tell me," said he, with great eagerness, tell me where and how a wounded and accusing conscience can find peace? what must I do to be saved ?"-After some observations which were judged applicable to his present exercises, his friend referred him to the precious atonement of the divine Redeemer, and the imputation of his perfect righteousness, by which the greatest of sinners who believe in Jesus, are justified. But of this, added bis friend, you need no information; you are intimately acquainted with the doctrines of the Gospel. "It is true," he replied, "it is true, I am acquainted

with those doctrines. I have studied them, I understand them individually, and in their connexion, and can explain them to others, and defend them against adversaries. But my knowledge is merely speculative. I have only viewed them in theory as perfect and divine; but never applied them to myself. I know not how to repent, or how to believe. I know no more how to approach a throne of grace as a condemned sinner, or with what exercises, and in what way to come to Jesus, than the most ignorant creature on earth. Sit down," added he, "and instruct me."

An instance so striking and pointed, seldom occurs, where a man of great learning and information even in the truths of religion, was laid as low at the footstool of sovereign grace, as the most ignorant sinner; and where the difference between speculative and experimental knowledge is so clearly displayed. It need only be added, that it pleased the Lord to direct this humble convert, and bring him through faith in Jesus, to joy and peace in believing. He became some time afterwards a minister, was settled in the church, and as highly respected for his piety and usefulness, as he was before for his erudition. He is probably still living, and bearing testimony from his own experience, to the necessity of obtaining a new heart and the teaching of the holy Spirit to salvation.

The writer of this anecdote is himself the friend alluded to above. He has a perfect recollection of the affecting interview, and can vouch for the truth of this little narrative.

Reviews are necessarily delayed. They may be expected in our next number.

RELIGIOUS INTELLIGENCE.

DOMESTIC.

Extract of a Letter from the Rev. Andrew Gray, Missionary among the Tuscaroras; dated Tuscarora Village, Dec. 8, 1809.

THIS nation makes considerable advances in civiliza

tion and agriculture. They begin to see, that trusting to the chase is a very precarious subsistence; and that even the produce of the hoe, is not a certain provision for their wants; their corn crops being liable to suffer by untimely frosts. Therefore, our Tuscarora friends have this season cleared, fenced, and sowed, perhaps sixty acres of wheat. Last winter and spring they sowed considerable grass seed, in order to have meadows for the support of their cattle. They have also made some improvements in building. But the friendly, pacific, honest walk and conversation of the leading part of this nation, far surpasses all I have yet mentioned. How far this may be called the work of the Lord, is worthy of investigation.

There is a mistake in the idea, that Indians are disgusted with long speeches; myself have heard our Head Sachem address his nation from one to three quarters of an hour; and then he concluded only for lack of matter, whilst the nation sat in deep silence and attention for some time after he had taken his seat. It is in their communications with white men that they are laconic; and white men must be short in their sentences in general, more on account of the incapacity and weakness of the interpreter, than from any dislike they have either to long sentences or long addresses, provided the subject is pleasing and well understood.

Previous to my engaging in this mission, I had formed an idea that, among barbarous and warlike nations, almost all the finer feelings were absorbed in the ideas of Vol. III.-No. I.

war, revenge, glory, &c. and that to drop the sympathetic tear would be accounted effeminate, and unmanly. Whatever truth there may be in this idea in general, yet there are exceptions. Not long since I preached from these words:"For as many as are led by the Spirit of God, they are the sons of God."-This discourse seemed to have made a singular impression on the mind of the Head Sachem, who immediately upon the close of the service arose and addressed his nation with a long harangue. Whilst he was engaged, I descended from the pulpit, and took a seat among his hearers. For a considerable time he seemed very earnest; at last, to my surprise, his voice faultered, he sighed deeply, resumed his seat, leaned his face on the head of his cane,and the tears rolled abundantly down his tawny cheeks. I inquired the cause; and was informed by Cusick, that the import of his talk was, exhibiting to his people the great benefits himself had received from his faith in Christ and his Gospel; counselling them to open their hearts, and receive like privileges; complaining of, and mourning over their stupidity and obstinacy. Another instance of the same nature, though of a later date, happened in my presence also. Paulus, a professor of Christianity, on the sabbath morning before service, undertook, (as he often does,) to address his friends on much the same topic: after continuing his talk for a considerable time, he fell into a deep fit of mourning, and eventually weeping over the hardness and obstinacy of the unbelieving part of the nation; his distress he exhibited in somewhat of a singular manner, by voice, gesture, and shedding of tears. Thus you see the venerable board, instead of one preacher among the Tuscaroras, have four-Sacharissa, Cusick, Paulus, and myself and I trust we have entered the list, actuated by somewhat similar motives, having also similar objects in view; viz. the dissipating of moral darkness, and breaking down the strong barriers of unbelief. It may

Should any one inquire why my coadjutors mentioned above are permitted to speak in the Church, the inquirer will remember, that the Church is their counsel house. The privilege is handed down from time immemorial: they are jealous of it; therefore it would be dangerous to interfere. These men do not pretend to explain Scripture, but persuade their people to embrace it; and they are all three, not only members, but elders in the Church.