obedience to the command. He retired to consult his friends, and

they urged him to revenge.

Saabye visited him, and without referring to the subject, read those portions of scripture and hymns teaching a quiet and forgiving temper. Some days after, Kunnuk came again to the cabin of the Saabye. "I will," said he, "and I will not; I hear and I do not hear. I never felt so before; I will forgive him, and I will not forgive him." The missionary told him, "when he would forgive, then his better spirit spoke when he would not forgive, then his unconverted heart spoke." He then repeated to him the latter part of the life of Jesus, and his prayer for his murderers. A tear stood in his eye.

"But he was better than I," said Kunnuk.

"But God will give us strength," Saabye answered. He then read the martyrdom of Stephen and his dying prayer for his enemies. Kunnuk dried his eyes and said, "The wicked men ! He is happy; he is certainly with God in heaven. My heart is so moved, but give me a little time: when I have brought the other heart to silence, I will come again." He soon returned with a joyful countenance, saying, "Now I am happy; I hate no more; I have forgiven: my wicked heart shall be silent." He and his wife, having made a clear profession of faith in Christ, were baptized and received into the church. Soon after, he sent the following note to the murderer of his father: 'I am now a believer, and you have nothing to fear," and invited him to his house.

The man came, and invited Kunnuk, in turn, to visit him. Contrary to the advice of his friends, Kunnuk went, and as he was returning home, he found a hole had been cut in his boat in order that he might be drowned. Kunnuk stepped out of the water, saying, “He is still afraid, though I will not harm him!"

Enquiries and Correspondence.

Ir affords us unfeigned pleasure to find that our Correspondents not only continue to appreciate this department of our Magazine, but by the multitude and variety of their enquiries, evidence an increasing desire for information on questions of lasting importance.

We are frequently disposed to regret our inability to answer some of these enquiries, but considering ourselves and our advice as public property, we cannot reply to those which are of a

personal or restricted character. Our object is the general good; and even were we able, (as in the absence of more particular information we are not,) to answer some of these questions, we could not do so at the expense of that time and space which we think ought to be appropriated to the spiritual benefit of our peculiar charge-the youth of Christian families and schools.

Many enquiries reach us, as to the meaning of certain portions of Scripture narrative, which are only unintelligible to those who, preferring to isolate them from their connection, and guess their import, take no trouble to find out their specific allusion to the customs of the age or country they refer to, or to other circumstances which most of our best commentators would acquaint them with. Others see contradictions where none exist, simply because they do not take the apparently conflicting passages in their proper connection, or according to their general scope and bearing. A third class request explanations of doctrines not found in the Bible, but only held by this or that section of the church, and based upon man-made creeds and arguments.

To this latter class especially we would say with all kindness"Search the Scriptures;" and if you find no sanction there for your opinions, the sooner you relinquish them the better.

Of the undesirable deference to human authority just referred to, we see the effects in the following enquiry on the subject of

Sanctification.

SIR,-In the present day of religious controversy, it is difficult rightly to understand the doctrines of Holy Writ, and having ascertained, by particular enquiry, and careful reading, that Christians differ widely in their opinions, with regard to the important work of sanctification, permit me to request an answer to the following query. -Is sanctification a progressive or an immediate work?

If Cruden be correct in his definition of the word, as "implying a change of qualities from evil to good," of course experience will teach us that the former conclusion is correct; but the declaration of St. Paul (1 Cor. i. 30), "That Christ is made unto us righteousness and sanctification," &c., connected with the idea that "justification is only in nature before sanctification, and not in point of time," (as Cruden again remarks) seems to favor the latter proposition. Again, we are instructed that "without holiness no man shall see the Lord,"

and knowing assuredly that "babes in Christ" enter heaven, may we not infer that their sanctification is as complete as the Christian soldier's, who perhaps after fifty years' warfare, with foes without and within, is called to his eternal rest?

Am I then right in supposing that God views the believer as completely sanctified, as well as justified, in Christ; and that the term "progressive sanctification," has reference only to its practical effects upon the lives of Christians?

If you can throw any light upon this most interesting subject, you will greatly oblige,

Sir, yours respectfully,

SOPHIA.

We do not see in what respect religious controversy can affect a doctrine of Holy Writ, if that doctrine be clearly and fully stated. To sanctify, is to make holy: sanctification is the act of making holy; and without reference to Cruden, or any other human authority, it follows that those only are completely sanctified, who are made completely holy. As this cannot be the case so long as we continue in the body, there can be no doubt that Christians, not having attained or become perfect, should grow in grace daily, and are therefore the subjects of progressive sanctification.

Our correspondent's difficulty appears to be based on the supposition that the believer is saved by sanctification; but this is not the doctrine of the gospel. It is by justification that he is placed in a state of grace, and constrained to follow holiness. The penitent thief had little opportunity of exhibiting holiness of life, and certainly was not taken to paradise on account of it. This view of the case may possibly afford comfort to another enquirer, who asks

Dying in sin.

Sir,-A question has haunted me for years, which leaves my mind still distressed and in doubt,-whether, if I were to die suddenly, whilst not praying for forgiveness, nor engaged in any other act of piety, I should be lost? Your answer will oblige,

LEILA.

If, being justified by faith, our enquirer has found peace with

God, we do not hesitate to reply in the negative. There are several instances recorded in Scripture of individuals cut off by God, not only while employed in acts of sin, but on account of them, whom we have no reason to believe were lost. Where sin is the habit, and holiness the exception, the case is awfully different; but we believe that God's grace in Christ Jesus, is nct fettered by our demerits or short comings.

Of some questions proposed to us, we do not see the practical bearing, and are therefore not unfrequently under the necessity of laying them aside, however curious they may be, or fraught with interest to the applicants. Our aim is to do good, and as we have so much that must be done, we are compelled, occasionally, to overlook that which might be.

Other queries we are often unable to answer, because they are not sufficiently explanatory of the grounds in which they originate. We should have been obliged to give an answer in general terms only to the following, had it not been accompanied by a private letter, stating the writer's reasons for his fears, which we feel really happy in assuring him are groundless.

The unpardonable sin.

SIR,-Encouraged by your numerous and kind answers to correspondents, in a somewhat similar state of mind to myself, I venture to send you the following:

I have experienced much anxious concern for the salvation of my soul. I have often heard of his love, who saith, "Him that cometh to me I will in no wise cast out," and have often been reminded of the numerous invitations and promises in the New Testament. Sometimes I have felt as if safe for eternity! But, oh! my faith soon becomes changed for doubts and fears; when I read or think of the 12th of Matthew, where the unpardonable nature of the sin against the Holy Ghost is mentioned,-I am afraid that I have committed this sin.

O, tell me, if it can be, that I am for ever shut out from heaven? If" Philagathos" (whose answer to a late enquirer I read with much pleasure) could give me any advice, as to the course I should pursue, my heart will ever feel grateful. God himself shall reward him. AN ANXIOUS ENQUIRER.

No one is for ever shut out of heaven who feels a real and

well-grounded concern for the salvation of the soul. Of the unpardonable sin we have before spoken,* and have only to add that it is in no way allied to that alluded to by our correspondent.

Reading the Scriptures.

DEAR SIR,-As a professed Christian it is with shame that I confess the Bible is a book too much neglected by me. Often when I read it, having previously implored the aid of the Spirit, to assist me, I merely read it as words long familiar to my ear, without one fresh idea being imparted to me, or any good imbibed. I often feel discouraged in its perusal, and think that I can obtain more good from the writings of devoted, pious, holy men, who make the Scriptures their study, and can condense the same truths, while, at the same time, they vary them, and often make them more clear. But "search the Scriptures," rings in my ears, and I go to my Bible from a sense of duty, rather than from a love to it. I know this is wrong, and therefore I apply to you, who are sometimes kind enough to give advice through the medium of your pages, for a few hints to enable me to make the study of the word of God a pleasure; and believe me I shall await your answer with great anxiety, as I at present feel I am only mocking God by thus reading his word. Though situated in a religious family, my opportunities for its perusal are confined to the hour of my retiring to rest. I wish to know whether it is best to read again what has been read in the family, open the Bible any where, or confine myself to a regular course.

On your advice I depend, which I trust you will not refuse to give, as it may be of serious consequence, as I am relying on that alone, and you will much oblige, MARY A.

We fear that much of the deadness complained of by our correspondent arises from the force of habit. She is certainly right in asking the teachings of the Spirit before perusal, but is she quite sure that this is not performed in a spirit akin to that with which she reads the word? Does she pray with all prayer and supplication, urgently pressing her claim for Divine light, or, is she satisfied with repeating a mere form?

We have never met with any holy men who could condense the Scriptures to advantage; though we are free to confess that they

* See our vol. for 1841, p. 355.