ON YOUTH.

REMEMBER thy Creator
When life is young and glad,
And every scene in nature
With joyous hope is clad;
For evil days are coming,

And years are drawing near,
When chills of age bennmbing,
Life's burdens hard to bear.
The Gospel is a treasure

Enriching youth and age;
He's ne'er depriv'd of pleasure
Who loves the sacred page:
For though dark clouds may gather,
Returning after rain,

We'll trust our Heavenly Father,
When sun nor stars remain.

In temper and behaviour,

Make me sincere and mild; 'Receive ye,' said the Saviour, 'My kingdom like a child.' He gave the young His blessing, Of which we all have need; However poor, possessing His grace, I'm rich indeed.

P. M.

A GUIDE TO HAPPINESS. ATTENTION to God's Word is the only sure and effectual method of securing our own happiness. Even in this life, the youth who is actuated by religious principles, has much higher sources of satisfaction, than those who are either profane and dissipated, or who do not feel the power of religion. Persuaded that all events are under the direction of a wise and good Providence, he is contented with his lot, whether prosperous or adverse, and finds that the little which a righteous man hath is better than the riches of many wicked.' Under the various afflictions of life, 'through patience and comfort of the Scriptures, he hath hope.' He views the hand of a reconciled Father in them, and is persuaded that these light afflictions, which are but for a moment, shall work for him a far more exceeding and eternal weight of glory.' He contemplates with joy the unchangeable love of God in Jesus Christ, and believes that as God has not spared his own Son, He will with him also freely give Him all things' that are conducive to his welfare. Great peace have they who love God's law, and nothing shall offend them.' 'Wisdom's ways are to them ways of pleasantness, and all her paths are peace.' Even in tribulation they find that as their day is, so is their strength;

and that when afflictions abound, Divine consolations do much more abound. Many of them have known what it is to rejoice in tribulation, and to be filled in the hour of distress with peace and joy in believing. Death itself is stripped of its terrors, and they can view it with serenity and satisfaction as a messenger of peace, sent to release them from the imperfections and sorrows of a present life, and to introduce them into a state of perfect purity and joy. At that critical season, how superior is the condition of those who have feared God from their youth, above that of the ungodly and disobedient? The latter cannot look back on past life without remorse and self-displeasure, and they cannot look forward to a future life without the painful anticipation of endless misery. Though sometimes, from the force of disease, or from a seared conscience, they have had no bands in their death, yet often they have been racked with anguish and with fear. But whatever may be their present feelings, we are sure that at death they shall reap the bitter fruits of all their sins. The wicked shall go into everlasting punishment.' No language can describe, no heart can conceive, the extent of the misery which awaits them. But the 'righteous hath hope in his death.' He is begotten to the lively hope of an inheritance that is incorrup tible, undefiled, and that fadeth not away.' To him death need have no terrors; for he knows that his sins are pardoned through the blood of Christ, and that his Redeemer has gone to prepare mansions of bliss for his reception. When he awakes from the sleep of death, he shall

behold the face of Christ in righteousness,' and 'be for ever with the Lord.' If he die in the Lord, however young in years, he shall immediately attain to maturity in knowledge, and to perfection in holiness and joy. Discoveries the most sublime, and pleasures the most refined and exalted, shall be communicated to his soul, when he joins the 'spirits of the just made perfect.'

SKETCHES FROM THE PILGRIM'S PROGRESS.

NO. V.-APOLLYON AND HIS DARTS. 'IN the Valley of Humiliation, poor Christian was hard put to it; for he had

gone but a little way before he espied a foul fiend coming over the field to meet him. His name is Apollyon. Then did Christian begin to be afraid, and to cast in his mind whether to go back or stand his ground. But he considered again, that he had no armour for his back, and therefore thought that to turn the back to him would give him greater advantages, with ease to pierce him with his darts. There fore he resolved to venture, and stand his ground; for, thought he, had I no more in my eye than the saving of my life, it would be the best way to stand.

So he went on, and Apollyon met him. Now the monster was hideous to behold. He was clothed with scales like a fish (and they are his pride); he had wings like a dragon, feet like a bear, and out of his belly came fire and smoke, and his mouth was as the mouth of a lion. When he was come up to Christian, he beheld him with a disdainful countenance, and thus began to question him.

Apol. Whence came you, and whither are you bound?

Chr. I am come from the City of Destruction, which is the place of all evil, and am going to the City of Zion-to the King of princes.

Then Apollyon broke out into a grievous rage, saying, "I am an enemy to this Prince: I hate his person, his laws, and his people. I am come out on purpose to withstand thee."

Apollyon, "I am sure of thee now;" and with that he had almost pressed him to death, so that Christian began to despair of life. But as God would have it, while Apollyon was fetching his last blow, thereby to make a full end of this good man, Christian nimbly reached out his hand for his sword, and caught it, saying, "Rejoice not against me, O mine enemy: when I fall I shall arise;" and with that gave him a deadly thrust, which made him give back as one who had received his mortal wound. Christian, perceiving that, made at him again, saying, "Nay, in all these things we are more than conquerors, through Him that loved us." And with that Apollyon spread forth his dragon wings, and sped him away, so that Christian saw him no more.

So when the battle was over, Christian said, "I will here give thanks to Him that hath delivered me out of the mouth of the lion, to Him that did help me against Apollyon." And so he did, saying, Great Beelzebub, the captain of this fiend,

Design'd my ruin; therefore to this end
He sent him harness'd out; and he with rage,
That hellish was, did fiercely me engage:
But blessed Michael helped me, and I,
By dint of sword, did quickly make him fly:
Therefore to Him let me give lasting praise
And thanks, and bless His holy name always.'

We have here brought before us, under the notion of a battle, the pilgrim's struggle with Satanic temptation. He has to 'wrestle not only against flesh and blood (the appetites of his own animal nature, and the fierce rage of human per

he saw it was time to bestir him, and Apollyon as fast made at him, throwing darts as thick as hail, by which, notwithstanding all that Christian could do to avoid it, Apollyon wounded him in his head, his hand, and his foot. This made Christian give a little back. Apollyon, therefore, followed his work amain, and Christian again took courage, and resisted as manfully as he could. This sore combat lasted for above half a day, even till Christian was almost spent; for you must know that Christian, by reason of his wounds, must needs grow weaker and weaker.

Then Apollyon, espying his opportunity, began to gather up close to Christian, and, wrestling with him, gave him a dreadful fall; and with that Christian's sword flew out of his hand. Then said

powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. The reality of Satanic agency in temptation we cannot doubt. While too mysterious to be fully comprehended, it must by every Christian be believed. It is declared in Scripture—it is felt in experience-it appears in fact. But though all Christians are tempted by Satan, they are not all tempted in the same way, or in the same circumstances. One is not, in this respect, the type of all. Christiana passed through the same Valley of Humiliation as Christian did, without encountering or seeing Apollyon. But there is a general resemblance, in temptation as in every thing else, between Christians; so that the description which is here given of the pilgrim's conflict with the foul fiend may be taken as a fair representation of what occurs in the common experience of believers. They have to

wrestle with temptation-fight against Satan, not, indeed in a visible form, but acting really through themselves, their fellow-creatures, and the material world around them. There are several things regarding Satanic temptation brought before us in this allegorical description.

There is, first, the scene of temptation.It is here described under the name of the Valley of Humiliation—that is, a state of mental or bodily depression. It was when Christian had entered this valley, and had gone but a little way in it, that Apollyon met him. There is no place or condition which may not be the scene of temptation. Even the mount of holy fellowship may become a battle-field for Satan. But, like a skilful general, he usually so chooses his ground, as in this case, as to make it furnish facilities and aids to his attacks. It was when our Lord was in the wilderness, and began to be an hungered, that Satan came and tempted him. It was while Paul had his thorn in the flesh, that the messenger of Satan was sent to buffet him. And it often happens, when the Christian is in a low and morbid state, that Satan assails him with his temptations. When the mind is agitated by trouble,' says Burder, in his notes, 'then Satan knows it is a fit time to present temptation.' Christians cannot avoid the Valley of Humiliation, nor ought they to seek altogether to do so; but they may avoid giving Satan an advantage over them in it. 'We need not,' says Mr Greatheart, in the Second Part of the Pilgrim's Progress, 'be afraid of this valley; for there is nothing to hurt us, unless we procure it ourselves. It is true, Christian did here meet with Apollyon, with whom he had also a sore combat; but that fray was the fruit of those slips he got in his going down the hill.'

Again, there is the season of temptation. -The time when Christian encountered Apollyon is as deserving of notice as the place where he did so. It was just after he had been entertained with so much distinction at the House Beautiful. Satan well knows that, in our present imperfect state, exalted privileges are apt to engender pride, and that pride, which is the condemnation of the devil,' lays an individual peculiarly open to his machinations. The season of temptation, accordingly, often follows the season of privilege and

enjoyment. On this principle, Satan acted in reference to our Lord. It was immediately after He was baptized, and the Holy Ghost had visibly descended upon Him, that He was 'led of the Spirit into the wilderness, to be tempted of the devil.' On this principle, too, he acted in reference to the apostle Paul. It was when he was in danger of being exalted above measure, through the abundance of the revelation, that the 'messenger of Satan was sent to buffet him.' Those who have been on the mount with God-who have been in any way distinguished and honoured in Christian fellowship or religious action—should be particularly on their guard against temptation. Satan is lying in wait for them as they descend; and it will be well if the season of spiritual triumph is not followed by the season of spiritual disaster and defeat.

We are called to notice, still further, the manner of Satan's temptation.—At first, Apollyon spoke Christian fair, and then he assailed him fiercely. Satan has both a winning manner, and a terrifying manner. He, just as it suits his purpose, creeps about like a cunning serpent seeking whom he may beguile, or goes about like a roaring lion seeking whom he may devour. In this case, he is represented as employing, and this is what he usually does, both these manners. He usually begins with endeavouring to beguile with enticing words-misrepresents, promises, flatters, alarms; and when these means fail, he attempts to destroy with his fiery darts. Various and manifold are Satan's temptations. There are temptations to sin-temptations to apostasy-temptations to indolence and carelessness-temptations to despondency and despair. Sometimes, he addresses the hopes of Christians, and sometimes their fears-sometimes, tries to work on their fleshly appetites, and, at other times, on their spiritual pride. Nor does he easily, in any case, give up the struggle. Even when he knows that his time is short, he comes down having great wrath.' See how he tempted our first parents-how he tempted David-how he tempted Peter-how he tempted Paulhow he tempted our Lord Himself.

But observe, in the next place, the resistance of temptation.-Satan, though powerful, is not almighty. His most potent temptations may be resisted, and

successfully resisted. It is a Divine command, 'Resist the devil, and he will flee from you;' and, again, 'Whom resist stedfast in the faith.' For this purpose, the Christian is suitably armed. He is sheathed in a panoply more enduring than if it were triple steel: has a helmet, a shield, a breastplate, a sword, shoes of the preparation of the Gospel of peace and all-prayer: has armour, that is, for every part of his body, but the back. Every portion of this Christian armour is of use to resist temptation. But there are three portions particularly useful—the shield of faith, the sword of the Spirit, and allprayer. See how the Christian uses the shield of faith. When Satan throws, as he often does, a flaming dart at his breast, suggesting, it may be, distrust in Christ as the Saviour, and the impossibility of salvation by Him, he immediately opposes to it the shield of faith-that is, he believes that what Christ says is true-and thus at once catches and quenches it. See again how the Christian uses the sword of the Spirit. When Satan thrusts at him and presses on him, to induce him either to despond, or presume, to commit sin, or neglect duty, he meets, and turns aside the stroke with, 'It is written:' overcomes not only by the blood of the Lamb, but by the word of His testimony. In short, see how the Christian uses all-prayer. When blasphemous thoughts are injected into the mind, 'things which care not for Christian's sword,' he has recourse to prayer.

'And Satan trembles when he sees The weakest saint upon his knees.' But, lastly, we have our attention called to the ultimate glorious issue of temptation. -In the conflict with Satan, Christians are always in the end made conquerors, and 'more than conquerors 'through Him that loved them.' The struggle, sooner or later, issues in victory and triumph. But the previous course of it is varied by frequent alternations of advances and retreats, of defeats and victories. The Christian often suffers in the conbat-has his evidence clouded, his usefulness impaired, and even his principles shaken. How frequently when, like Peter, 'sifted as wheat, does his faith for the time fail! Nay, sometimes Satan seems to obtain such an advantage over him, causing him not merely to stumble, but to fall, that he

appears on the point of prevailing and gaining the victory. But, when the enemy comes in like a flood, the Spirit of the Lord lifts up a standard against him.' It happens to the Christian as to his Lord. Though Satan may bruise his heel, he will, in the latter end, 'bruise Satan's head.' 'The God of peace will at last bruise Satan under His feet.' Some have obtained the victory early-Satan leaving them after a first decided struggle and defeat, never to return. Some have only obtained the victory after half a lifetime of protracted fighting. And others have never been allowed to hang up their shield, or sheath their swords, till they had entered the river. But in every case, sooner or later, at the beginning, or at the middle, or at the end of the course, Christians get the victory; and, in the other world, they all together enjoy the triumph.

The Christian life is then,' says Burder, in his notes, 'a warfare. Every believer is a soldier. The difficulties a pilgrim meets with are not only from worldly crosses and inward corruptions, but from Satan's temptations also.' But do not,' says Mason, 'be terrified though you meet Satan, and he assaults you in the most terrible form. In every conflict with Satan, the battle is the Lord's. His strength is engaged for our victory. Therefore, fight the good fight of faith.'

D. S.

AN INDIAN BRAHMIN. It was my expectation that I should have been privileged to baptize a respectable Brahmin. He has been called, however, to appear before an assembly, where his professions have been submitted to a scrutiny, infinitely more solemn and searching than any practised on earth,even that of the unerring Judge himself. During his attendance on me for instruction, he was seized with fever; and, that he might enjoy the benefit of a change of air, I sent him to his native village, about forty miles from Bombay. I visited him there a short time ago, that I might ascertain how he acted in the presence of those best acquainted with his circumstances, and do every thing in my power to mitigate the prejudices which they might entertain against him. Though very weak, he boldly declared in my

presence, to all the Brahmins of the place, that they were following delusions to their own destruction; and that Christ Jesus is the only and all-sufficient Saviour. Some of them gnashed on him with their teeth, and others assumed a most malig- | nant scowl. He, however, continued unmoved. He spoke to me with deep humility respecting his long resistance of the truth, often declared to him by the American Missionaries and myself; and with fervent gratitude to that grace which had led him, when far removed from the public ordinances of the Gospel, to determine to forsake all and follow Christ. He was affected to tears by the perusal of an account of the last moments of my dearest partner; and greatly encouraged by it, he said, to trust in that Shepherd whose sceptre and staff are mighty for defence against every assault which may be made in the dark valley of the shadow of death. Before I left him, he appeared to be convalescent; but he soon had a relapse, and he died on the fourth day after my departure. The Brahmins refused to dispose of his body; and they have thus, to their own detriment, advertised his having died in a faith different from that of his fathers. They have greatly persecuted the members of his family, who have consequently a large share of my sympathy. the villagers, having had their curiosity excited by what has taken place, have come to for instruction.

Two of

The following is a literal translation of a petition addressed to me by the Brahmin now referred to, on his offering himself as a candidate for baptism: To the renowned missionary, Mr Wilson,—Bápú, by the will of God, the Father, Son, and Holy Ghost, the Creator and Redeemer, respectfully represents-I have been seized with the greatest distress on account of my sins; and in the prosecution of the inquiry, What must I do? I have looked to the means of salvation prescribed by the Hindú religion—ablutions, pigments, invoking the names of the gods, burntofferings, and pilgrimages; but I have found them altogether useless and ineffectual for the putting away of sin. I am thoroughly convinced that they are calculated only for the deception of the world. From the perusal of the Christian Scriptures and meditations upon them, I have seen the necessity of loathing sin,

and repenting, and obtaining baptism; and having repented, I now come to you soliciting baptism, and acknowledgment by the Christian Church. I will provide for my own livelihood, as I am a Maráthá Kárkun (clerk); and I do not even wish to remain in Bombay, as it does not agree with my health. Trusting in the righteousness of the Lord, and taking refuge in the grace of God, and expecting to escape the eternal punishment of my sins, and unceasingly to glorify God, I come to you with joined hands, and with desires which continue day and night. Reject not my request, but let me be acknowledged by the Christian Church!'-Dr Wilson.

TYROLESE EVENING HYMN. COME to the sunset tree,

For the day is past and gone;
The woodman's axe lies free,

And the reaper's work is done.
The twilight star to heaven,
And the summer dew to flowers,
And rest to us is given

By the cool, soft evening hours.
Come, come, come!

Sweet is the hour of rest,
Pleasant the wind's low sigh,
And the gleaming of the west,

And the turf whereon we lie,
When the burden and the heat
Of labour's task is o'er,
And kindly voices greet
The tired one at the door.
Come, come, come!

Yes; tuneful is the sound
That dwells in whispering boughs;
Welcome the freshness round,

And the gale that fans our brows; But rest more sweet and still

Than ever nightfall gave,
Our yearning hearts shall fill,
In the world beyond the grave.
Come, come, come!

There shall no tempest blow,

No scorching noontide heat,
There shall be no more snow,
No weary wandering feet.
So we lift our trusting eyes
From the hills our fathers trod,
To the quiet of the skies—
To the Sabbath of our God.
Come, come, come!

Mrs Hemans.

HINTS TO MARRIED PERSONS. ZACHARIAS and Elizabeth were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. A married couple are