We cease to wonder at the enraptured feelings of unearthly joy, with which some of the saints of old approached the mercy-seat, when we remember, that they contemplated the glorious Occupant of the throne of mercy as their Almighty Friend; and could say in the delightful language of a Divine faith, "This God is our God for ever and ever." "If God be for us,' says an apostle, "who can be against us?" Surely he who has Omnipotence on his side need not be overwhelmed with anxiety about the short-lived affairs of this present life. True, those affairs are often disquieting and harassing in their nature; they frequently present an entangled and complicated aspect; troubles succeed each other, with amazing rapidity; the past, the present and the future come crowding together, to empty their quivers simultaneously on the dismayed spirit; and often, their insignificance gives a keener point to their arrows; but all this tends to increase, rather than diminish, the pleasure derivable from the contemplation of Jehovah, as an omniscient Friend. For be it recollected, that the relationship in which He stands to His people, as their God and Father in Christ, implies the privilege of making known their individual and relative circumstances in prayer; of unbosoming their griefs, giving verbal expression to their solicitudes, and "casting all their care upon Him who careth for them." Now, if this be esteemed an unspeakable privilege, -and that it is, the experience of every tried Christian testifies-is it not also a pleasure? an element in the palpable joys afforded by the Christian religion? a feature in Christianity, broadly distinguishing it from, and giving it an infinite elevation over, every other system known to man ?

"Great refuge of my weary soul!

On Thee when sorrows rise

On Thee when waves of trouble roll,
My fainting hope relies.

"To Thee I tell each rising grief,
For Thou alone canst heal;

Thy Word can bring a sweet relief
For every pain I feel."

THE ASSURANCE THAT SALVATION IS ATTAINABLE, is another source of pleasure, peculiar to Christianity. The authenticity and inspiration of the Scriptures ascertained, it follows, that the subjects therein treated on, and the salvation therein offered, are momentously important. The all-wise God would not have given a revelation of Himself, had it been unnecessary; had it been possible for men to have ascertained His character and designs otherwise, we may safely infer that this mode of exhibiting both would not have been adopted; for it is a property of infinite wisdom, to adopt the best means for accomplishing the best end's, without any superfluous expenditure in the organization and working of those means. Now God has spoken to men, by a written revelation, one object of which is to elucidate truths dimly seen and partially known prior to the appearance of the Scriptures, the elucidation of which infinite Wisdom deemed necessary, partly from good will to the creature, and partly to promote the glory of the Creator. But another design of this Divine record is to reveal, illustrate, and enforce a certain class of truths previously known only to the Divine Mind-truths which, from their very nature, lay far beyond the range of human discovery and induction, and which therefore constitute pure revelation. Now if one of those truths be, that the Most Holy God can, and will, consistently with His holiness, pardon, purify, and admit to His presence a guilty and polluted being, then it is a truth full of joy to that being, supposing that he is conscious of the danger consequent on his guilt and pollution. But this revelation contains such truths as these:-"God sent His Son into the world that the world might be saved;" "Christ Jesus came into the world to save sinners;" "The Lord hath laid upon Him the iniquity of us all; Christ hath once suffered for sins, the just for the unjust, that He might bring us to God;" and many similar passages, all of which are important and true, seeing they form part of that record which God has given to man. There cannot be any deception on this point, therefore; for if God has spoken, He means that profound attention be paid in His words. Has He offered salvatlon to sinners? He means that His offer be accepted. Has He proposed to deliver from the burden of guilt and the

stroke of justice? He means to carry His proposition into effect. Now, as the assurance of escape from his dungeon delights the prisoner, emancipation, the slave-health, the sick-happiness, the wretched-honour, the disgraced-and wealth, the indigent, so to a mind oppressed with a view of its spiritual imprisonment, slavery, sickness, wretchedness, disgrace, and poverty, the assurance, on the oath and promise of the God of truth, that salvation from its complicated miseries is attainable, must be a source of indescribable delight. Thousands have experienced this delight, and have felt the salvation of the Gospel to be

"A sovereign balm for every wound;"

and have broken out in the exulting language of the patriarch-"I know that my Redeemer liveth" How many have been cheered amidst the conflicts of this mortal state by this assurance! especially when the conciousness of remaining evil created a tumult in the soul, the flesh warring against the spirit, and the spirit against the flesh! How many, who had been forced to cry out," O wretched man that I am! who shall deliver me from the body of this death?"-have added with exultation, as they gazed on the gracious arrangement of the Gospel, “I thank God through Jesus Christ our Lord."

"Jesus, My God! I know Hisname;

His name is all my trust,

Nor will He put my soul to shame,
Nor let my hope be lost.

Firm as His throne His promise stands,
And He can well secure

What I've committed to His hands,

'Till the decisive hour.

Then will He own my worthless name
Before His Father's face,

And in the new Jerusalem

Appoint my soul a place."

And to conclude with the words of the pious Belfrage: "Jesus is a Redeemer. This is His name and His memorial to all generations; and it is a name which is as ointment poured forth. This is a character which millions on earth and in heaven ascribe to Him. Though His religion hath lightened the sorrows of the prisoner, and improved the condition of oppressed nations, the title of a Redeemer leads us to consider Him as a Deliverer from the yoke of Satan, and from the bondage of corruption. For this redemption, His blood flowed; and His grace triumphs."

JUVENILE BIOGRAPHY.

AN ENCOURAGEMENT TO SABBATH SCHOOL TEACHERS, EXEMPLIFIED IN THE EXPERIENCE AND DEATH OF WILLIAM SLATER, A SCHOLAR IN THE SUNDAY SCHOOL AT SION CHAPEL, ASHBOURNE.

WILLIAM SLATER was born at Ashbourne, on the second of April, 1830; and though even in his childhood, he manifested a sedate deportment, and a degree of intelligence beyond his years; yet, nothing decisive respecting religion evinced itself until he was brought into the furnace of affliction. He was at the age of three years sent to the Sion Chapel Sunday School, where, by his regular attendance, and attention to the instructions he received, he gained the esteem of his teacher, and frequently obtained little books, as rewards for the portions of Scripture he had learned, and hymns he repeated.

Though, as a child born in sin, he had many youthful follies, and evinced those evil principles and dispositions, which caused himself grief, and were painful to his parents and others; yet, in general, he was obedient to his parents, and at times they felt a hope that his mind was under serious impressions. About two years ago, little William showed symptoms of a declining state of health; these rapidly increasing, he was confined to his house, during which time he was visited by pious friends. The writer had much very interesting conversation, as to his state as a sinner, and Christ as the only way of salvation. Now, the instructions he received in the Sunday School appeared to advantage, and his dormant principles and im

pressions revived; he felt a great concern for the salvation of his soul-was pleased to see those who visited him and prayed with him, and himself cried for mercy at the feet of Jesus. He was eventually confined to his bed, and about seven months prior to his death, made the following communications to his beloved parent:That he had been, for some time, very unhappy, and felt his sins a great burden, and was quite miserable." Being quite alone with one of his parents, one afternoon, he was pressed freely to open his mind, and with many tears, he asked, "did I think that God would save him? for he felt he should never recover, and he was not fit to die; he felt that he was such a great sinner, that it nearly overwhelmed him, and at times, made him so peevish and fretful." His affected parent then explained to this anxious child the plan of salvation by Jesus Christ; and entreated him to rest entirely on the atoning merits of his dear Saviour, for there was no other help for him but Christ, and that He could and would save him, if he came as a humble penitent sinner. He assured him that Christ would never refuse him; for if he felt he was a great sinner, he would find that Christ was a great Saviour. The dear child said," he felt unhappy, and lamented that he had not paid more attention to the Gospel, when he had heard it preached, and if he could have an opportunity of again attending God's house, he hoped he should profit more by what he heard." When asked, what it was that first aroused him to a concern for his soul? he said, "that when he was first placed in his father's class in the Sunday School, he was reading the chapter which gives an account of Ananias and Sapphira, and his father's explanation of the chapter, with the earnest manner in which he entreated them all to seek for that grace which would keep them from sin in general, and from the sin of lying in particular, had a powerful effect upon his mind." From that time he never found peace, until the Rev. Mr. Start fully explained to him the nature of trusting and believing in Christ, and that God would for Christ's sake pardon his sins; this visit of mercy gave him much comfort and ease of mind; but he again sunk into a state of despondency, and he feared that there was no hope for him, till by the Divine blessing upon the repeated and kind visits of Mr. S., he was brought to experience the pardoning love of God in his heart. After this, his mind was much relieved and his soul stayed upon his God; he never more doubted, but that God would be with him to the end. Being asked by several friends, "if he was afraid?" he replied, "if he had given himself to God, there was nothing to fear." He loved prayer, and whenever his pains would allow him to attend, he was pleased to hear his friends engage in this delightful exercise. About a week before his death, when a few friends called upon him, but could not see him owing to his pains, they held a meeting for prayer in a room below; after which he observed, "though he could not hear all that was said, yet that did not signify, their prayers would do him the same good, as they would ascend to God through Jesus Christ, and though he could not sing with his voice, yet his heart sang with them." He then exhorted his friends to be much in prayer and often to meet for that exercise, telling them, "it would enable them to bear their loss, when he was he was taken from them; it would cheer them under every trial, for it always revived him." For several weeks before his death, he would send for his grandmother, and wished her to pray with him every morning and evening, and would often ask his dear parents to engage in prayer in his sick chamber, saying it soothed and revived him very much.

One day, when speaking of the trials of life, he said, "Why, what is the use of religion, if it does not enable us to trust in God in the time of difficulty? It is a poor faith that does not bear up at all times, for God is the same; and He never leaves-no, never forsakes; and He will never forsake me." He wrote several pieces of poetry, which he found in his reading, saying, that "they suited his feelings." The following are selected from his papers :

"And when the closing scenes prevail,

When wealth, state, pleasure-all shall fail

All that a foolish world admires,

Or passion craves, or pride inspires;

At that important hour of need,

Jesus shall be my friend indeed,

His hand shall smooth thy dying bed,
His arm sustain thy drooping head;
And when the painful struggle's o'er,
And that vain thing, the world's no more,
He'll bear His youthful friend away,
To rapture, and eternal day.
Come, then, be His in every part,

Nor give Him less than all my heart."

Though William was of a reserved and retiring disposition, and shrunk from praise and commendation, yet we must notice, that he was very thankful to those friends who remembered him with any little kindness, and prayed that they may be rewarded with life everlasting. He did not forget to set his house in order; and arranged his little matters, leaving to his friends and two of his school-fellows his books and other articles, as tokens of remembrance, to be presented to them after his death. He also made several arrangements respecting his funeral, and fixed upon those whom he wished to carry him to the house appointed for all living. To his sister, he left Pike's "Early Piety;" to his brother Thomas, he gave his Testament, with an affectionate note. To his parents, he left two volumes of the "Children's Magazine," bound, with notes to be read after his funeral. Having made all his arrangements, he asked his mother to help him to seal all his parcels. When this was done, he said, “Thank God! He has spared me to finish what I so much wished. Now I have done all. I am now ready to go, when it pleases the Lord to call me. You must, my dear mother, promise to deliver all my little parcels to those to whom they are directed, after tea, on the day I am buried.

He wrote several letters, during his affliction, to his friends and relatives, impressing upon them the importance of early religion and the uncertainty of life. Also he often spoke most solemnly to his sister and brother upon the concerns of their soul, and urged them to remember their Creator in the days of their youth. But the limits of this memoir will not allow us to insert these interesting letters, from the pen of a pious child. May they produce the desired effect upon the mind of those to whom they have been delivered!

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He was much delighted, with a sermon which he heard preached by the Rev. G. R. Hewlings, when he advocated the cause of sailors in Ashbourne. Many remarks then made were much blessed to him, during his last affliction; especially that of our unlocking the treasury for another promise." When drawing near the closing scene, he said, "Mother, I think I have to unlock but once more, and it is for this- Though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me, Thy rod and Thy staff they comfort me." This portion of Scripture was a great support to his mind in his last conflict. The few last days of his life, he was very desirous of speaking, but was unable to say much through the nature of his complaint. When asked if he was happy, he always answered, "Yes." The day prior to his death, being the Lord's day, a dear friend said to him, "My dear, you will, I think, enjoy a happy Sabbath in heaven." He said, "Yes-yes-yes: why don't you shout, Yes? Tell them all down stairs, Yes!" He never thought his sufferings great; he remarked to a friend, “I don't suffer so much as Christ did." She answered him, "No, love, they are light." "Yes," he replied, "and they are but for a moment."

A short time before he died, he called out, "Do some of you pray. Father, do pray for the Lord to release me." And in a few hours said himself, " O Lord, please fetch me quickly;" and soon fell asleep in Jesus, on Monday, September 13, 1841, aged 11 years.

This solemn and interesting event was improved at Sion Chapel, Ashbourne, by a funeral sermon, from Isaiah liv. 13; preached by the Rev. Alexander Start, on Wednesday evening, September 22, 1841, to an attentive and crowded congregation.

"Suffer little children to come unto Me, and forbid them not, for of such is the kingdom of heaven.”

Lecture XIII.

THE CONDITION OF LOST SOULS IN ETERNITY.

REV. JOHN STYLES, D.D.

CROWN STREET CHAPEL, SOHO;

WEDNESDAY EVENING, APRIL 14, 1841.

"Lest they also come to this place of torment."-Luke xvi. 28.

My mission to-night is that which the rich man was so anxious to assign to Lazarus, in behalf of his five brethren. But I come to you not as one risen from the dead; for neither in such a case should I be qualified to preach, nor you to listen. You would gain no advantage, for you have Moses and the prophets, and Christ and His apostles; I should forego the bliss of heaven, to utter a testimony that would be superfluous, and attended with circumstances calculated to awaken scepticism and to confirm unbelief, unless I was prepared to perform a multitude of concurring miracles, and to change the whole course and character of man's probation. God would gain no glory. The mere circumstance of my resurrection would be a wonder, a spectacle-no more; so far from alluring you to heaven, I might be placing you more directly in the road to perdition. Nor is this a mere matter of conjecture; for the infallible Instructor has said, "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead." Here, however, it is intimated, that it is the design of "Moses and the prophets," (that is, of Divine revelation, beginning with the great lawgiver of Israel, and ending with the seer of the apocalypse,) to persuade the world by arguments deduced from the existence and miseries of ruined souls after death, to flee from the wrath to cometo escape, while they may, the damnation of hell. It is moreover intimated, that they are admirably adapted to answer this end-that if men will only hear with attention "Moses and the prophets," they will believe and be converted, and finally saved with an everlasting salvation.

Nor is this a gratuitous assumption; the light which the Holy Scriptures shed on the condition of lost souls in eternity, exhibits in all their distinct and terrible vividness, in all their fearful and agonising realities, the diversified, accumulating, and concentrated horrors, which these miserable outcasts of the universe are now suffering, and which they must continue to endure, in a perpetually augmenting degree of intensity for ever and ever.

Of this revelation, the ministers of the Gospel are bound to avail themselves. They must sometimes in their solemn addresses forget the fair regions of heavenly blessedness; they must be deaf to the rich harmonies, which are poured forth by myriads of grateful and adoring hearts, in praise of Him, who "loved them and gave Himself for them," an offering and a sacrifice to God. The grace and the glory of that bright world of immortality must vanish before far other scenes; they must change the order of St. Paul's words, and say to their hearers, " Ye are not come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, but ye are come unto a burning fire, unto blackness and darkness and tempests;" they must disclose eternity with its abysses, the fiery lake with its flames, devils with their rage, and hell with its horrors.

This task now devolves upon me. The course of Lectures, of which this is the last, has been remarkable for its searching and practical character. Every discourse has been specially aimed at the conversion of the soul. The arguments employed on each occasion, established their specific object; the perils of the soul, arising from whatever source, were laid bare, with the sole design of compelling it to abandon its refuges of lies. The misery of a ruined soul in this world, has been pourtrayed; and the preacher no doubt felt the inadequacy of his powers, (and he would have done so, had he been endowed with the faculties of an angel,) while he endeavoured to show, you that an unconverted sinner, and especially one in some faint degree conscious of his moral wreck, is the most miserable wretch out of hell, and that if he could see himself with the same eyes with which superior intelligences weep over him, he would soon become a "Magor Missabib❞—a terror to himself. But I am to pass the boundaries of time; I am to follow the hosts of transgressors into the dark and dismal abodes which await the lost; I am to catch the first sounds of their despair, when, as they are driven from the provisions and privileges of

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