If I were disposed to cite wit. nesses to the desperate depravity of the human heart, I might bring them from heaven, earth, and bell. Innumerable saints around the throne of God, are this moment celebrating the praises of that redeeming love, which snatched them from the eternal pit, to which they might have been justly sentenced for their rebellion. The earth is full of violence, and fraud, and oppression, and evil designs. The testimony to human depravity, is recorded on every page of history, in letters of blood. Hell with its myriads of miserable wretches, its curses and blasphemies, which are continually ascending, bears awful testimony to the fact in question.

But I forbear, my business is not to controvert any position at length, but only to remark. If the depraved and ruined state of man be denied, revelation is made a farce, and the gift of a Savior ridiculous.

3. The materiality of the soul, and its extinction after the death of the body, until the resurrection, is asserted by this system.

But to the penitent, dying thief our Savior said, "this day shalt thou be with me in Paradise." Paul was in a strait betwixt two," whether he should choose "to abide in the flesh, which was needful" for his Christian brethren, or "to depart, and be with Christ, which was better." But what did he mean by abiding in the flesh, or what by departing and being with Christ, if the soul is material and has no separate existence. And why should he consider it better to depart or to die, if at death the soul ceases

The truth is, according to Paul's belief, to be absent from the body is to be present with the Lord; and in that state are the spirits of just men made perfect.

4. The Spirit of God is asserted to be nothing more than the miraculous gifts, which were bestowed upon the apostles.

In the seventh Letter of Mr. Belsham, it is said, "the distinct personal existence of the Holy Spirit is, I believe, abandoned by every person, who has paid much attention to the phraseology of the Scriptures." And again, "The controversy" (respecting the personality of the Holy Spir it) "is almost as much at rest, as that concerning transubstantiation."

It is very difficult to decide, whether this is the result of ignorance, or a premeditated design of falsehood.

5. "A new creation: regeneration; rising from the dead, are only expressive of the great change which took place in the views, feelings, and character, of pharisaic Jews, and idola. trous heathen, when they sin. cerely professed the Christian faith. And as such a change was produced by the evidence of miracles, in this sense it was ascribed to the Spirit of God."

A new creation, then, is only a persuasion from testimony, that the gospel is the true system. And this can take place, only among pharisaic Jews, and idolatrous heathen. All who are educated in the belief of chris tianity, have no need of a change. This is thorough work; but it must be owned, that it is consist

ent with the rest.
6. "To be forgiven,

recon

gentiles, under the new dispensation, are admitted to equal privileges with the Jews; and to be redeemed by the blood of Christ is only to be released from the yoke of the ceremonial law." If such expositions are correct, I must say, that of all the writers I have yet seen, the sacred wri. ters are the most enigmatical, indefinite, and obscure.

But you shall now hear the reason, why the Scriptures are treated in this manner. "The Scriptures are not themselves the word of God; nor do they ever assume that title; and it is HIGHLY IMPROPER to speak of them as such."

This is honest. It is speaking out; and to the purpose. A rational mind could entertain no doubt before this, that Mr. Belsham did not believe the Scriptures to be the word of God. But when he frankly confesses his infidelity, he will not be angry with us, if we assign him his proper station and rank him under the banners of Hume and Voltaire.

7.

"Christianity expressly abolishes that distinction of days which is so conspicuous a feature, in the mosaic institute. Whatever is lawful or expedient on one day of the week, is equally lawful and expedient on any other day."

At the close of this summary, the author says, This appears to me, to be the true doctrine of reason and revelation."

Nothing very particular appears in this summary, respecting Christ, and the part he sustains in the scheme of our salvation. But this defect is supplied in the eighth Letter.

"Jesus," says the author, "is indeed now alive. But as we are totally ignorant of the place where he resides, and of the occupations in which he is engaged, there can be no proper foundation for religious addresses to him, nor of gratitude for favors now received, nor yet of confidence in his future interposition in our behalf."!!

What a scheme of salvation and what a Savior is this, for a ruined world? Oppressed with a load of guilt greater than I can bear; a candidate for immortality; ac. countable to Him in whose sight the heavens are not clean; and my life exposed every moment to the ravages of death, I look about me for help. I ask for some propitiation, some atonement for rebellion against the majesty of heaven, committed against the clearest light, and the most endearing love, and I

am directed for a Savior to one whose place of residence I know not, and in whose interposition I cannot confide." I ask for a Savior who is "mighty and faithfulto save even to the uttermost," and I am directed to a mere man, a child of the dust; a peccable creature like myself! I feel the corruptions of my heart, rising up from day to day, and urging me on to offend against my God, and I know from experience that resolutions will not restrain

them; I ask for a change of heart; the implantation of a new principle, which shall lead me to obey God, and I am told such a change is chimerical, and that there is no Holy Spirit!

What a gloomy, cheerless system is this, for a soul pierced through and through with the arrows of guilt and conviction ?

From Dr. Buchanan's Sermon before the

Two Mahometans of Arabia, persons of consideration in their own country, have been lately converted to the Christian faith. One of them has already suffered martyrdom, and the other is now engaged in translating the Scriptures, and in concerting plans for the conversion of his countrymen. The name of the martyr was Abdallah; and the name of the other, who is now translating the Scriptures, is Sabat; or, as he is called since his Christian baptism, Nathaniel Sabat. Sabat resided in my house some time before I left India, and I had from his own mouth the chief part of the account which I shall now give you. Some particulars I had from others. His conversion took place after the martyrdom of Abdallah, "to whose death he was consenting;" and he related the circumstances to me with many tears.

Abdallah and Sabat were intimate friends, and being young men of family in Arabia, they agreed to travel together, and

Society of Missions to Africa and the East.

to visit foreign countries. They were both zealous Mahometans. Sabat is son of Ibrahim Sabat, a noble family of the line of BeniSabat, who trace their pedigree to Mahomet. The two friends left Arabia, after paying their adorations at the tomb of their prophet at Mecca, and travelled through Persia, and thence to Cabul. Abdallah was appointed to an office of state under Zemaun Shah, king of Cabul; and Sabat left him there and proceed. ed on a tour through Tartary.

While Abdallah remained at Cabul, he was converted to the Christian faith by the perusal of a Bible (as is supposed) belong ing to a Christian from Armenia then residing at Cabul.* In the Mahometan states it is death for a man of rank to become a Christian. Abdallah endeavored for a time to conceal his conversion, but finding it no longer possible, he determined to flee to some of

* The Armenian Christians in Persia have among them a few copies of the Arabic bible.

the Christian churches near the Caspian Sea. He accordingly left Cabul in disguise, and had gained the great city of Bochara, in Tartary, when he was met in the streets of that city by his friend Sabat, who immediately recognised him. Sabat had heard of his conversion and flight, and was filled with indignation at his conduct. Abdallah knew his danger, and threw himself at the feet of Sabat. He confessed that he was a Christian, and implored him, by the sacred tie of their former friendship to let him escape with his life. "But Sir," said Sabat, when relating the story himself, "I had no pity. I caused my servants to seize him, and I delivered him up to Morad Shah, King of Bochara. He was sentenced to die, and a herald went through the city of Bochara, announcing the time of his execution. An immense multitude attended, and the chief men of the city. I also went and stood near to Abdallah. He was offered his life if he would abjure Christ, the executioner standing by him with his sword in his hand. 'No,' said he (as if the proposition were impossible to be complied with) I cannot abjure Christ.' Then one of his hands was cut off at the wrist. He stood firm, his arm hanging by his side with but little motion. A physician, by desire of the king, offered to heal the wound, if he would recant. He made no answer, but looked up stead. fastly towards heaven, like Stephen the first martyr, his eyes streaming with tears. He did not look with anger towards me. He looked at me, but it was benignly, and with the countenance of forgiveness. His other hand

was then cut off. But, Sir," said Sabat in his imperfect English, "he never changed, he never changed. And when he bowed his head to receive the blow of death, all Bochara seemed to say, 'What new thing is this?'"

He travelled

Sabat had indulged the hope that Abdallah would have recanted when he was offered his life ; but when he saw that his friend was dead he resigned himself to grief and remorse. from place to place, seeking rest, and finding none. At last he thought he would visit India. He accordingly came to Madras about five years ago. Soon af ter his arrival, he was appointed by the English government a mufti, or expounder of Mahometan law; his great learning, and respectable station in his own country, rendering him eminently qualified for that office. And now the period of his own conversion drew near. While he was at Visagapatam, in the Northern Circars, exercising his professional duties, Providence brought in his way a New Testament in Arabic.* He read it with deep thought, the Koran lying before him. He compared them together, and at length the truth of the word of God fell on his mind, as he expressed it, like a flood of light. Soon afterwards he proceeded to Madras, a journey of 300 miles, to seek Christian baptism; and having made a public profession of his faith, he was baptized by the Rev. Dr. Kerr, in the English church at that place, by the name of Nathaniel, in the twenty-seventh year of his age.

* One of those copies sent to India by the " Society for Promoting Christian knowledge."

Being now desirous to devote his future life to the glory of God, he resigned his secular employ, and came by invitation to Bengal, where he is now engaged in translating the Scriptures into the Persian language. This work hath not hitherto been executed, for want of a translator of sufficient ability. The Persian is an important language in the east, being the general language of western Asia, particularly among the higher classes, and is understood from Calcutta to Damascus. But the great work which occupies the attention of this noble Arabian, is the promulgation of the gospel among his own countrymen; and from the present fluctuations of religious opinion in Arabia, he is sanguine in his hopes of success. His first work is entitled, (Neama Besharatin lil Arabi) "Happy News for Arabia," written in the Nabuttee, or common dialect of the country. It con

tains an eloquent and argumentative elucidation of the truth of the gospel, with copious authorities admitted by the Mahometans themselves, and particularly by the Wahabians. And, prefixed to it, is an account of the conversion of the author, and an appeal to the members of his well known family in Arabia, for the

truth of the facts.*

* Sabat is now at Dinapore, in Bengal, with the Rev. Mr. Martyn, Fellow of St. John's, College, Cambridge, Chaplain to the East-India Company, who is well qualified, by his knowledge of the Arabic and Persian languages, to superintend his labors. Mirza Fitrut, another celebrated Persian scholar, who visited England some years ago, is engaged as the coadjutor of Sabat in his translation. Mr. Martyn himself is trans

The following circumstance in the history of Sabat ought not to have been omitted. When his family in Arabia had heard that he had followed the example of Abdallah, and become a Christian, they despatched his brother to India (a voyage of two months) to assassinate him. While Sabat was sitting in his house at Visagapatam, his brother presented himself in the disguise of a Faqueer or beggar, having a dagger concealed under his man. tle. He rushed on Sabat, and wounded him. But Sabat seized his arm, and his servants came to his assistance. He then recog. nised his brother. The assassin would have become the victim of public justice, but Sabat interceded for his brother, and sent him home in peace, with letters and presents, to his mother's house in Arabia.

FRAGMENTS.

....

"THAT part of the world in which christianity is established, infinitely surpasses the rest in all the sciences and improvements which raise one nation above another in reputation or power. Of this superiority the Europe

lating the Scriptures into the Hindostanee language. Sabat, soon af ter his arrival in Bengal, visited the baptist missionaries at Serampore, and remained there for two months and a half, that is from August to October, 1807. Ever since that period he has been at Dinapore. Mr. Martyn in his latest letters, speaks of his friend Sabat in terms of affection and admiration. Sabat accounted himself, at one time the best mathematician and logician in Arabia. Mr. Martyn was senior wrangler in mathematics at Cambridge, in the year 1801.