net in his own sphere, aid in dispelling the darkness induced by the night of sin.

Nor did this principle of nonconformity, denote in any degree, the abandonment of any of the usual occupations or of the innocent enjoyments of life. On the other hand, the Christian believer is strictly enjoined to be diligent in business-to provide honestly for his family, and to use this world's goods as not abusing them. Much less did this principle encourage any thing approaching to the display of an ostentatious parade of superiority to others, or of moroseness and distance of behaviour towards unbelievers. Such conduct, in fact, is diametrically opposed to the very essence of Christianity, which consists in the possession of a meekness of mind which vaunteth not itself, and is not puffed up,-which, conscious of its own deficiency in all things, is ready to esteem others better than itself in the exercise on the part of a believer of that philanthropy of heart, of that sympathy for his fellows, that he is willing to become all things to all men, that he may be the means of re

commending to their approval, that religion which constitutes his own felicity.

The first, and the most apparent feature of the nonconformity to the world which characterized the early Christians, consisted in an entire abandonment of the idol-temples, and an utter aversion and contempt for the idolatrous practices which had formerly held them in thrall, and which prevailed even in countries the most polished and enlightened. This singularity is expressly stated as a charge against them, in the celebrated letter of Pliny the Roman Consul, to the Emperor Trajan; and for this opposition to the current opinion and practices on the subject, it was, that they were exposed to ridicule, to odium, and in thousands of instances, to cruel death. But ah! how could they into whose minds the light of truth had once found access, and which had discovered to them the being, the glory, and the consistency of the one living and true God-which had instructed them as to their position in reference to Him, and which had brought them nigh by the blood of the Lamb-how

could they ever debase themselves, and dishonour the Eternal, by the most distant al-' lowance, either in themselves or in others, of homage being rendered to any but Him whose existence and perfections had been thus unveiled to their astonished and admir. ing apprehensions? How could they whose love and gratitude stood engaged at such an expensive consideration as the death of Christ, dare for a moment to look with complacency upon those altars from which had formerly ascended their offerings to unknown and unknowing gods-altars which now stood the sad memorials of their former ignorance, and depravity, and moral destitution ? *

A second feature which marked the nonconformity to the world exhibited by the

* One of the principal reasons of the severity with which the Romans persecuted the Christians, seems to be the abhorrence and contempt with which the latter regarded the religion of the empire. For though the Romans gave an unlimited toleration to all religions which had nothing in their tenets dangerous to the commonwealth, yet they would not permit that of their ancestors which was established by the laws of the state to be turned into derision, nor the people to be drawn away from their attachment to it.-Mosheim.

early Christians, consisted in the value which they put upon time, and the manner in which that circumstance induced them to employ it. A man, it has been said, may be known by the company in which he delights: with equal propriety may it be observed, that a man is known by the manner in which he occupies his time. From the moment a true Christian becomes such, he attaches an importance to time, which, when viewed in connection with his prospects in reference to eternity, may, at first sight, appear paradoxical. This apparent contradiction vanishes, however, when it is recollected that time is the Christian's season for sowing-eternity the barvest; that as a man sows, so also shall he reap-as wisely and industriously as is employed the former season, as welcome and felicitous will prove the latter.

But look at the manner in which unbelievers of every class pass the precious season of time. Some take the gay and flowery path of vain amusements and dissipating pleasures; they spend their day of life in one monotonous round of fashionable deli

rium. Some dry up their intellects in exploring the laws of the works of that Being whose existence they either deny, or whose light and grace their philosophical pride disdains to seek, Some pursue the dangerous tracts, which promise to conduct them to the pinnacle of renown; whilst others bury their senses in the grave of filthy lucre, and of sordid covetousness. The object pursued by each class of these individuals has no reference whatever to a future state of existence; it has neither place nor name in that eternity to which every human intelligence is destined.

Far other is the conduct and the ambition of the Christian. The object proposed by him, instead of being limited to the contracted space of time, is an object as vast and interminable as is the being of the divinityan object which involves in its grasp the interests both of time and eternity—an object which constitutes the inspiration and the felicity of the celestial hosts-an object sought on the part of the believer, by the dedication of body and soul, of life and all to Him in