inhabit the living waters, the rushing stream, the mountain lake, the shallow shore, the profound depths of ocean-from the minutest insect which finds a home in some tiny pool, or its world on the leaf of the swaying seaweed, to leviathan, around whose mighty bulk, whether in play or rage, the deep grows hoary, and foams like a boiling pot. How soon we abandon the attempt, and, dropping the wings of fancy, fall on our knees before the throne to say, "O Lord, how manifold are thy works in wisdom hast thou made them all." Mark, now, the broad and outstanding difference between these elements and fire. Earth and life, air and life, water and life, are not, as we have seen, necessarily antagonistic; but fire and life are. Unless under such miraculous circumstances as those in which the three Hebrew children walked unhurt in the furnace; or the mountain bush, as if bathed in dew, flowered amid the flames, life cannot exist in fire under any shape or form. No creature feeds, or breeds, or breathes in flames. What the winds fan, and the soil nourishes, and the dews refresh, fire kills. It scorches whatever it touches, and whatever breathes it, dies. Turning the stateliest tree, and sweetest flowers, and loveliest form of the daughters of Eve, into a heap of ashes, or to a coal-black cinder-fire is the tomb of beauty, and the sepulchre of all life; the only region and realm within which death reigns, with none to dispute his sway. And thus the characteristic feature of this element-besides the pain it inflicts is the destruction and death which it works. Suppose, then, that the fire that is never quenched is but a painted flame-grant that it is nothing but a symbol or figure of the punishment that awaits the impenitent and unbelieving, in what respects have they, who have persuaded themselves of that, improved their prospects? It is," as if a man did flee from a lion, and a bear met him; or went into the house and leaned his hand on the wall, and a serpent bit him." Although the language of Scripture were figurative, yet expressing, as it does, the utter consumption and death of all hope and happiness, it is not less madness for any one to reject the Saviour, and for the enjoyment of a passing pleasure to brave so terrible a doom. Endless misery the worm that never dieth, and the fire that is never quenched-in whatever shape it comes, is an awful thought. We cannot think of it without shuddering! Oh, why should any hear of it without fleeing instantly to Jesus; for who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings? I do not undertake to defend God's procedure in this matter. He will defend it himself; and one day justify his ways in the judgment even of those whom he condemns. They shall not have the miserable consolation of complaining that they have been hardly and unjustly dealt with. The sentence that condemns them shall find an awful echo in their own consciences. How they shall blame themselves, and regret their life, and curse their folly, turning their stings against their own bosoms, as the scorpion, maddened with pain, is said to do, when surrounded by a circle of fire! AN AFFECTING INCIDENT. WHEN Dr. Hutton was Bishop of Durham (as we are told by his biographer), and as he was travelling over Cam, Wensleydale, and Ingleton, he suddenly dismounted; and, having delivered his horse to a servant, walked to a particular place, at some distance from the highway, where he kneeled down and continued some time in prayer. On his return, one of his attendants took the liberty of inquiring what was his master's motive for so singular an act; in answer to which the Bishop informed him that, when he was a poor boy, without shoes or stockings, traversing this cold and bleak mountain on a frosty day, he remembered that he had disturbed a red cow, A A then lying on that identical spot, in order to warm his feet and legs on the spot. The above anecdote, which so beautifully and touchingly illustrates the character of the worthy Bishop, is taken from Whittaker's "History of Richmondshire." Does it not teach us two things? First: That we ought never to be ashamed of poor parents, and the mean and lowly circumstances of our early days. It is a much greater honour to any man to have raised himself by his knowledge, his industry, and his goodness, to the highest position in society, than if he had inherited such position merely by the accident of his birth or fortune. Secondly: That when any little incident occurs to remind us of the lowliness or privations of our former life, we ought to make use of it as an outlet for our gratitude to God, and as a motive for renewed devotedness to His will and service, who "raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill," that He may set them among the princes of his people." 66 QUESTIONS FOR SELF- Presented in a Lecture delivered by Rev. C. G. Finney, on an occasion of Fasting and Prayer, in the Brick Church, Rochester, New York. 1. Am I selfish in business-serving only myself? 2. Am I selfish in religionmerely bargaining with God? 3. Am I sincere in all that I do? 4. Am I consistent in my profession? 5. Am I aiming to please God? 6. Is his will the law of my heart? 7. Does my faith overcome the world? 8. Have I conscious communion with God? 9. Am I at peace with myself and with all men? 10. Do I honestly pray for my enemies? 11. Have I the spirit of Christ? 12. Do I do to others as I would have them do to me? 13. Have I been careful of the reputation of others? 14. Have I made restitution for wrong ? 15. Have I sustained or destroyed my reputation? 16. Have I injured God's cause? 17. Have I been Christ-like to the poor? 18. Am I, or do I, intend to be a good example? 19. Am I willing to search my heart to the bottom, and act out my convictions ? 20. Am I truly consecrated to God? 21. Do those who know me get the impression that I really care for their souls? 22. Do I prevail in prayer? 23. Am I conformed to the world? 24. Does the world engage me sooner than God? 25. Do the impenitent expect to be appealed to when they meet me, and do the wicked on that account fear me? 26. Am I controlled by prejudice? 27. Do I honour religion? 28. Am I more attentive to my own or others' faults-more disposed to censure or confess? 29. Have I kept my covenant? 30. Am I honest in all my excuses? 31. Have all men confidence in my piety? 32. Do I control my temper and my tongue? 33. Am I circumspect in my own family? 34. Am I humbled by the past? DEGREES IN BACKSLIDING. READER, he who now addresses you, remembering the adage, that “prevention is better than cure," has prepared the following scale of religious declension; not affirming that backsliding proceeds precisely in this order, but all these being marks of departure from God, any one of them should awaken alarm, and ere you arrive at the climax, induce the cry of the Psalmist, "I have gone astray like a lost sheep; seek thy servant, for I do not forget thy commandments." 1. Neglect of secret prayer.—Job xv. 4; Isa. xliii. 10. 2. Disregard of the Bible.-Jer. vi. 19; Hosea iv. 6. 3. Forsaking the means of grace. -Neh. x. 39; Heb. x. 25. 4. Worldly-mindedness.-2 Tim. vi. 10; 1 John ii. 15. 5. Levity in conversation.-Eph. v. 4; 2 Peter iii. 11. 6. A quarrelsome xxix. 21; 1 Cor. iii. 3. spirit.-Isa. 7. Dwelling on the faith of others. -Matt. vii. 3-5. 8. Readiness to take offence.Prov. xiv. 17; xviii. 19. 9. A murmuring, repining spirit. -1 Cor. x. 10; Phil. ii. 14. 10. A critical hearing of the word. -1: Cor. iii. 4; 2 Tim. iv. 3. 11. Covetousness.-Luke xii. 15; Col. iii. 5. 12. Light thoughts of sin.-1 Kings xvi. 31; Matt. xxii. 5. 13. Intemperance.-Prov. xxiii. 29-32. 14. Love of pre-eminence.-Prov. xvi. 18; 3 John 9, 10. 15. Indulgence in secret sin.— Numb. xxxii. 23; Eccles. xii. 14. 16. Falling into outward sin.— Prov. xiv. 4; Hosea iv. 17. 17. Into scoffing and infidelity. 2 Peter iii. 3. 18. Persecuting the righteous. Acts vii. 52. 19. An awful death.-Prov. xiv. 32. Holy Spirit from us." Going away from him, neglecting communion with him, he will leave us. And left of him, spiritual darkness, if not spiritual death, will be upon us. Neglect the closet, and next the family altar will be neglected, and then the circle of social prayer, and then the Bible, and then perhaps the sanctuary, and all the means of grace. Neglect the closet, and you know not where or how far you may wander; you know not when, if ever, you will return. Neglect the closet, and soon you will abandon it; and soon you will be left of God to dark if not to damning sin- perhaps to endless ruin. I must, then, pray in secret; statedly, frequently, earnestly. God enjoins it. My enjoyment, and my individual and peculiar necessities, demand it. I must do it that I may grow in grace-may not decline in spirituality-may not wander from God. To pray in secret! It is a solemn duty, a glorious and blessed privilege, thus to hold converse with the Most High; as a child with a father, as a friend with a friend, thus to commune with him, and breathe his spirit, and receive his impress, his image upon my heart. Oh, may I ever prize-may I ever improve it! By Divine grace I will. God's grace, God's Spirit assisting me, I will pray in secret. Daily, and faithfully, will I do it, till, from prayer on earth, I am raised to praise in heaven. CHARACTER IS POWER. Ir is often said that knowledge is power; and this is true. Skill or faculty of any kind carries with it superiority. So, to a certain extent, wealth is power, and rank is power, and intellect is power, and genius has a transcendent gift of mastery over men. But higher, purer, and better than all, more constant in its influence, omre lasting in its sway, is the power of character- that power which emanates from a pure and lofty mind. Take any community, who is the man of most influence? To whom do all look WILLIAM JAMES, OF BUCKNALL, HANLEY CIRCUIT. Ir is a duty imposed on me to register the events and sufferings, the sorrows as well as the joys and consolations, of one that is now no more. Our departed brother, William James, was born at Kingsley, a small village not far from Leek. Very little is known about his early life, suffice it to say that more than forty years of his life was spent in his native village. When about the age of twenty-two he entered on a married life. His wife was the daughter of a Mr. Brookes, and by her he had five children. He was always regarded as a kind and affectionate husband. During this period our friend made no pretensions to a religious life, yet his character was generally moral and good. He frequently attended the religious services held in the village, and regarded it a parental duty to take his children to the house of God. During our brother's sojourn at Kingsley, he was frequently the subject of family affliction or domestic trial, for he experienced the loss of two children and his dearest earthly friend, the partner of his joys and sorrows. At the age of forty-two brother James came to reside at Bucknall, and was soon induced to attend the preaching of the Gospel in our chapel. In the year 1826 a gracious revival of religion took place; many believers were quickened, and several other characters were induced to unite themselves to God and his church, and it is believed that our brother James was one amongst the number who enrolled their names as members in the class conducted by Mr. Gerrard, and with whom he regularly met for upwards of six years. At this stage of our brother's history Mr. Gerrard removed to Hanley, consequently his class was left without a leader, and the society at Bucknall was reduced to only six members. In this discouraging condition the writer was requested by the Quarterly Meeting to take charge of the class, and, on the condition of having assistance rendered occasionally by another brother, he acceded to the request. At this period the meeting, formerly held in the chapel, was removed to brother, James's house, and, for the period of four years, I had frequent opportunities, not only of witnes sing his unostentatious and consistent deportment, but of listening with delight at the simple and humble manner in which he gave utterance to his religious views and feelings. It is true, our brother was a man of few words. He did not possess the gift of tongues. Nevertheless, he enjoyed the sweetness of religion, although he could not always find appropriate language to describe its happy influence on his own heart; for when speaking of the gracious influence which religion produced on his devotional feelings, he has often been heard to say "Bless God, religion is better felt than expressed." In relating his Christian experiences in the class or fellowship. meetings, he would often thank God that he had ever been brought to a sense of his condition as a sinner, and especially that he had been induced to flee to Jesus the Lamb of God, that taketh away the sin of the world; and having applied to Jesus, through faith and prayer, he had found and enjoyed peace with God. He would often say, "Blessed be the God and Father of our Lord Jesus Christ, who hath begotten me again to a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible, undefiled, and that fadeth not away." Nor was he destitute of the assurance that this gracious change had taken place; for, upon the most rigid scrutiny with himself, he could declare that old things were passed away and all things become new; that whereas he once loved sin and hated God and religion, he now loved God with his whole heart, and to associate with his people in the ordinances of religion constituted his chief joy. Our late brother James possessed a great relish for many of our hymns, and would often repeat them with pleasurable emotions. He had also a strong attachment to many of our ministers, and frequently expressed the gratitude of his soul for the benefit he received from their valuable instructions. But he possessed a particular relish for the word of God, and, though unable to read himself, had great delight and profit in hearing it read by others. As a proof he was not a forgetful hearer of the word, he would often repeat many portions of Scripture, and then say "he loved the word of the Lord, it was more to him than his meat or drink." This was not merely the expression of an empty boast, but of the sincerity and integrity of his heart. Hence his constant and regular attendance upon religious ordinances proved how he loved the gates of Zion. Nothing but necessity or inability would prevent him attending to religious duties; and to see the ordinances of God's house well attended (whether public or private) always afforded him great delight. For many years our brother was called to experience a severe and protracted affliction, so that he had not only to do, but to suffer the will of God; and in the performance of this duty he exemplified the genuineness of his religious professions; for, although his affliction was long and severe, he bore it with Christian patience and resignation; not a murmur or complaint escaped his lips. But he often said, "It won't be long-a little longer and all will be well. I wish to wait the Lord's time," and, in the language of the poet, broke out as in an ecstacy of joy"Though painful at present, it will cease before long, And then, oh! how pleasant the Con queror's song." About twelve months before his death, it pleased God to augment the amount of his sufferings, and his bodily affliction became intense and severe. Under these grievous circumstances it was deemed advisable to remove the class from his house; not only on his account, but for the comfort of those who attended it. Shortly after this it pleased his heavenly Father to raise him up for a short time longer, and, though it was with great difficulty he could attend the means of grace, so strong was his love for religious exercises, that every effort he could put forth was made in order to attend them; and whenever spoken to on this subject, would say, "Nothing but shortness of breath and this troublesome cough keeps me away." For some weeks before his death he evidently grew worse, and his natural strength failed him. But his inward man, his soul, was renewed day by day; he grew in spiritual strength and vigour. His prospect of a better world was bright and clear; day by day it increased in vividness; and, in this full assurance of hope, the sentiment of the poet in his experience was beautifully expressed and exemplified "Not a cloud shall arise to darken the skies, Or hide for a moment my Lord from my eyes." A few days before his death he was asked how he was, to which he replied, "I am but poorly in body, but I am better in soul." "Have you any doubts of your acceptance with God?" inquired his leader. "Oh, no," was the reply; "bless the Lord, not the least doubt;" and again exclaimed, in the language of the poet "A few more rising suns, at most, Will land me on fair Canaan's coast." On the Saturday before his death he was again speaking of the nature of his sufferings, and his prospects of being delivered from them. In conversation with some friends he observed his way was rough and hard, "but," said he, "time and patience will soon soften it." On the Sunday evening he was again visited by his leader, who says, "When I visited him on Sunday evening he was very ill; indeed, he was gradually going worse. He said little, but he was evidently calm, and resigned to the solemn change which awaited him. Brother John Bates engaged in prayer, and he frequently responded. During the night, and on the following day, he continued to become worse. being visited by a friend he was asked how he was, to which he replied, 'Very poorly. Lord, help me! Lord, help me! Lord remember me when thou makest up thy jewels.'" He continued in this low state until a little before three o'clock in the afternoon, when he gently and peacefully fell asleep in Jesus, on the 13th day of May, in the seventy-second year of his age. On |