"And was it to die in that desolate spot

That peace and repose were despised and forgot?
That dreams of ambition his fancy allured,

And that glory was followed and danger endured,
When millions of myrmidons, yoked to his car,
Dragged him onward with shouts of acclaim to the war,
And the ranks of his foes were resistlessly broke
With a tempest of iron, 'mid thunder and smoke?
Was it only for this? then alas for the hour
That lures on to destruction the minion of power!
Ambition! Yon poor fated relics declare
The mockery that follows thy promises fair,
And the keen, cutting irony thou hast in store

For the fool who can trust thy deceits :-but no more—
Napoleon! we leave thee to slumber and sleep-
Oh gaze on thine idol, Ambition, and weep!”

G.

WHAT ART THOU?

It is of no importance to the writer who thou art, but it is of very great importance to thyself, what thou art. Are you, reader, a sinner on the road to misery; or are you a saint on the road to blessedness? One of these you must be. There are but two masters, Christ and Satan ;-two roads, the narrow and the broad;-two destinations, heaven and hell. As your present and everlasting well-being depend on your character in this world, it is surely of the utmost importance that you ascertain what you are. The matter is of great consequence. Let conscience reply.

Are you among the number who are madly pursuing the vanities and pleasures of this fleeting world? Are you awake for time, asleep for eternity? Then you are cultivating Satan's ground, and securing your own destruction. Whoever is the friend of the world, cannot be the friend of God. Oh think what is implied in that expression, not to be a friend of God! If not the friend of God, you must be the friend of Satan'; but Satan is a hard master. What wages do you expect in such a service? "The wages of sin is death." Will you serve him now, who will be the companion, and add to the eternal torment of his followers? What can be said to you, who prefer such a master to him who is "Immanuel, God with us;" and who prefer such a service to his, which is perfect freedom? You know not what you do. You are heaping up to yourself "wrath against the day of wrath," standing on the brink of eternal ruin, Psa. ix. 17. You cannot escape the eye of Omniscience. Do you ever think, when committing sin, that though it may be hid from man, “Thou,

God, seest me?" If not, no language can describe this folly; but there is a period fast approaching, when it will be felt in all its tremendous reality.

Remember, you cannot remain long an inhabitant of this world; you are to die. It may be the moment is at hand. "This night thy soul may be required of thee." Yet, after death, you are to exist for ever. For ever! Where? Ah, where? If you are living without God, you cannot mistake the place whither you are bound. And can you, without horror and dismay, think of that place where the worm dieth not, and the fire is never quenched, where there are weeping, and wailing, and gnashing of teeth? Think of such certain destruction, and say if you maintain the determination to let others go to heaven, there to enjoy everlasting happiness, whilst you, having chosen that in which God delights not, shall be thrust down to hell, to spend your FOR EVER in the blackness of darkness. Away with such a wicked and horrible thought! What! an intelligent being preparing, deliberately preparing himself, for everlasting burnings! how affecting to a serious mind! and all for the pleasures of sin, which last only for a short season.

Does the world never frown upon you, that you so love it? And what will the world do for you at death? Will it afford you one shadow of comfort? How often do the agonies of a guilty conscience, on a death-bed, give a foretaste of the misery which will be completed in eternity! Think not it will be time enough to leave off sin, when sickness and death approach. A death-bed may never come to you-you may be hurried to the eternal world without a moment's warning. "Now is the accepted time, now is the day of salvation," 2 Cor. vi. 2. We never read in the Bible that to-morrow will be time enough. Who will presume to say that he will live another day, and do this or that? Prov. xxvii. 1; Psa. xcv. 7.

Jehovah hath no pleasure in the death of the wicked. Hearken to the melting, beseeching expostulations: "Turn ye, turn ye; why will ye die?" "The Spirit and the Bride say, Come; and let him that heareth say, Come; and let him that is athirst come: and whosoever will, let him take of the water of life freely," Rev. xxii. 17. Yes, God is willing, through the merits and death of Christ, to save all who apply to him in earnest. Of this you ought not to doubt; look to Calvary's cross for the delightful attestation, that "God so loved the world as to give his only begotten Son, that who

soever believeth on him should not perish, but have everlasting life," John iii. 16. Multitudes have already found the blessedness of crediting this truth. Still there is room— room in God's vineyard-room in heaven for you. Christ is the way, the truth, and the life, and there is salvation in no other. Haste then to Jesus, the refuge of the soul; for until found in him, the avenger pursues. You are safe in no place, and at no time, but under the covert of redeeming blood. Happy are they who are in such a state; happy indeed is the people whose God is Jehovah. Christ is precious to them-their treasure is in heaven-their hearts are also there. "And when Christ, who is their life, shall appear, they shall also appear with him in glory." Happy people in time-happy through eternity! Will you not join the happy, the blessed number? Oh let there be joy in heaven on your account! Is there no feeling awakened within you by the recollection that you have a soul to be saved, and a crown of glory set before you?

Could you be told the bliss experienced by the children of God, even "in this vale of tears," would it not affect you, to think you are a stranger to the sweets of the Christian religion? You know not what is meant by "the communion of saints." How delightful is it for Zion's children to converse about the things that concern the King, the Lord of glory, or their own precious immortal souls-to sympathise together with the benighted heathen, or the world lying in wickedness! How animating to bow the knee at the footstool of mercy, and supplicate for pardon and peace for all mankind! How gratifying to converse regarding the triumphs of the cross, the prosperity of the church, the inroads made on Satan's kingdom, by the daily and hourly accessions to the number of the saved, and the final and universal conquest of light and truth over darkness and error! What thoughts arise in connexion with the land of perfect bliss-the Zion above-the New Jerusalem! And oh how sweetly comforting to have the prospect of meeting hereafter in that land "of cloudless sky," and there rehearsing together the wonders of redeeming mercy! In that land the redeemed shall not love, admire, and praise, faintly, as they were wont to do on earth. There, love shall for ever glow without the least abatement; admiration shall for ever increase; and the most exalted and harmonious songs of praise shall burst forth from grateful hearts, through the endless ages of eternity! There are the white robes; the crown of glory; the palms of victory; the

ever delightful worship; the hallelujahs which make heaven's portals ring; and there is to be seen the object of unceasing wonder, to whom this praise belongs, the Lord Jesus Christ, on his throne, high and lifted up; and all this blessedness has been provided by infinite love!

What think you, O reader, of such things? What think you of Christ? Of what he has done to save sinners? Of what he has gone to prepare for those who love him? Sayhath not his love a depth and a height, a length and a breadth, which passeth all knowledge? Surely there is nothing but Christ and his cause worth living for!

There is a reality in religion, whatever scoffers may say. A present reward is experienced in the keeping of God's commands. "Wisdom's ways are ways of pleasantness, and all her paths are peace." This peace passeth all understanding; it must be enjoyed to be perfectly understood. The world can neither give it nor take it away. You are capable now of having a good hope, and at last of sharing in this great blessedness. Be entreated to believe in the Saviour, to give yourself up entirely to him, and undoubtedly you will say, you never knew happiness, real happiness, till you became a possessor of real religion. Come to Christ as you are, wretched, miserable, blind, naked. In him all fulness dwells. Trust alone in his blood and righteousness. He has done all that is necessary for your salvation.

Once more; if you are still disposed to remain careless about your soul and eternity, the day of warning and beseeching you must cease at last. Time is given to prepare for eternity;-miss this, and you are lost for ever. Oh! kiss the Son, lest he be angry, and ye perish for ever. Escape for your life, look not behind. Death is approaching; judgment is approaching; eternity is approaching.

A. T.

THE RENEGADE.

THE following authentic narrative is drawn up by a missionary to India, the party personally engaged in the events, related.

"I had been some time in Cairo, in Egypt, when, early one Sunday morning, I was proceeding from the place of my abode to the Lutheran Mission chapel, in order to assist in part of the service. I had crossed the great square of the city, and was endeavouring to thread my way through the maze of narrow streets which lead in this direction to the

Coptic quarter, the place of my destination. Little acquainted with the locality, I was soon at a loss to know how to proceed, and being ignorant of the speech of Egypt, I looked around in vain for any one to whom I could make my wants understood. At this moment, a stranger rode up. He was mounted on a powerful Arab horse, and dressed in the costume of the higher ranks of the country. A richly tasselled Fez cap was on his head, and his tall and commanding person was partially covered by a dark green caftan, heavily braided. He wore a military girdle, from which hung a Damascus scimitar. His countenance handsome, yet rather strongly featured, was sun-burnt; and though it seemed originally more fair, it did not strike me as being different from the Arabic face in general.

"He seemed to conjecture my wants, turned round, and, to my surprise, addressing me in English, asked if he could be of use in directing me on my way. I thanked him for his civility, and stated my errand. 'If you will walk alongside of me,' he replied, "I will take you to the place, for my own road lies in the same direction.'

"We naturally fell into further conversation, and I found from this, that he was an Englishman by birth, but for many years past had resided in Egypt; and I conjectured from what he said, that he was in the service of the pasha. What was his original or present name he did not state, and courtesy forbade me to inquire. Our conversation turned on religion, and the sentiments of my companion soon became apparent. He spoke disparagingly of the missionaries, and the fruitlessness of their labours; alluded in the same strain to the divisions and schisms existing among Christians, and praised in contrast with them, the perfect uniformity, or as he termed it, unity of Mohammedans.

"I replied of course to his statements; and after some further conversation, observing his praises of the Mussulman creed, I expressed a hope that he had not allowed himself to imbibe any of its tenets. He was silent for a moment, and then suddenly pulling up his horse, said quickly, and somewhat sharply, 'I am not ashamed to tell you that I am a Mussulman. Pained and grieved by his reply, I walked on for some time in sorrow and silence, by the side of the renegade. A sense of duty, however, compelled me again to address him; and I was encouraged by his frankness of manner, and willingness to listen.

"A long conversation ensued. My companion dwelt chiefly