gloom of night is nothing to him; he appears to fear no evil. While others are running, he stands his ground; while they are afraid, his heart is strong.

storm, while some Christian ladies, his fellow-passengers, bore all with unruffled composure. M. Voltaire, a Frenchman also, and of the same stamp, affected to despise the Christian religion during life; yet on his death-bed he sent to Dr. Tronchin, a priest, to administer to him the sacrament. It was affirmed of him that he was afraid to be left alone in the dark.

This emblem is descriptive of two characters: of the Righteous and of the Wicked. It is the wicked who flee when none pursue. Their guilty conscience transforms every object into an enemy; therefore they are in fear where no fear is, and flee away The righteous man is afraid of in terror. nothing but sin. He goes forward A Christian king of Hungary, talk-in the path of duty, though dangers ing one day with his brother, who grow thick around him. He enters was a gay, thoughtless courtier, upon the burning, fiery furnace, and grap the subject of a future judgment, was ples with its curling flames. He delaughed at by his brother for indulg-scends into the den of lions, the king ing in "melancholy thoughts." The of beasts crouches at his feet. In the king made no reply. There was a storm at midnight, tossed upon the custom in that country that if the raging billows, he is calm in the presexecutioner sounded a trumpet be-ence of the God he serves, and to fore any man's door, that man was whom he belongs. In earthquake's led instantly to death. The king or- shock, when temples are falling, earth dered the trumpet to be sounded that opening, and ruin reigns around, he night before the door of his brother, stands fearless amid the desolation, who, on hearing the dismal sound, exclaiming, "Therefore will we not and seeing the messenger of death, fear, though the earth be removed was greatly alarmed. He sprang into out of its place." Descending the the presence of the king, beseeching dark vale of death itself, he says exto know how he had offended. "Alas, ultingly, "Though I walk through my brother!" replied the king, "you the valley and shadow of death, I have never offended me; but if the will fear no evil." And when the sight of my executioner is so dread- last enemy stands full in his presence, ful, shall not we, who have so greatly he sings triumphantly: offended God, fear to be brought before the judgment-seat of Christ?"

M. Volney, a French infidel, it is well known, was frightened during a

"Lend, lend your wings; I mount-I fly;
O grave, where is thy victory f
O death, where is thy sting?"

THE TWO WORLDLINGS.

They profess that they know God; but in works they deny him.
Titus, i: 16.-If any man love the world, the love of the Father
is not in him. 1 John, ii: 15.

VIEW Here spread out the plains of heavenly light,
And narrow way, that ends where all is bright.
Behold, with globes, upon the lightsome green,
To different work addressed, two men are seen.
With careless ease one rolls his globe along,
And follows after, full of mirth and song;
The other strives to move his world's vast weight,
Up hill, toward the brightly-shining gate:

In the engraving, two men are seen employed in rolling globes. The one on the right hand has very easy work of it; he is going down hill; his globe rolls on rapidly. He follows after with great glee and meriment; soon he is out of sight below.

| He strives in vain; the globe, though in the track
Still downward tending, drives him further back.
And though they seem contrary roads to go,
They meet together in the vale below.
Thus some pursue an open course of sin;
Some Christ profess, yet hold the world within.
Though these appear to play a different game,
Their fate is equal, and their end the same.

The one on the left is seen, with his globe, in the path that leads to the gate of brightness. He is striving to make his way toward the gate of light, with the ponderous world before him. In vain he struggles, and heavens, and lifts; it still presses down

upon him, and bears him backward, | while professedly a follower of Christ,

till at length he finds himself at the yet loves the honors, riches, and pleas bottom of the valley, where he meets ures of the world. He thinks the his neighbor, who laughs heartily at Bible may be a true book, and heaven him for taking so much trouble to worth having when he can have no effect what he accomplished so easily. more of earth, therefore he is found This picture represents two kinds in the way. He professes to love of worldly characters, who both equal- God, but in works he denies him; ly miss of heaven in the end. The he makes, consequently, no progress gate of light shows the entrance to heavenward. The world is too much the New Jerusalem; the pathway for him; it obtains more and more signifies the way of holiness, leading power over him, until it, after hav thereunto; the man on the right, roll-ing made him miserable on earth, ing his ball along so gayly, represents sinks him into the gulf of woe, where the professed man of the world. He he receives his portion with the "hyphas chosen honors, riches, and pleasures ocrites and unbelievers." for his portion. These, combined, form the deity that he worships. Where they lead, he follows; where they tarry, there he also abides; hence he turns his back upon the way of life, and upon the glories of the upper world. He is no hypocrite-not he; he glories in his conduct; he will have nothing to do with church or minister, prayer-book or Bible. He says in his heart, "There is no God," and casting off all fears, he hastens down the road that leads to death, and receives the doom which awaits "all those who forget God."

He on the left represents one who,

When in the light of faith divine,

We look on things below,
Honor, and gold, and sensual joy,
How vain and dangerous too!
Honor's a puff of noisy breath:

Yet men expose their blood,
And venture everlasting death,
To gain that airy good.

While others starve the nobler mind,
And feed on shining dust,
They rob the serpent of his food,
Tindulge a sordid lust.

The pleasures that allure our sense
Are dangerous snares to souls;
There's but a drop of flattering sweet,
And dashed with bitter bowls.

Dr. Watts

drift out to sea, and be lost in the im- | save them? All antinomians are of mensity of old ocean. this class.

Some, on the other hand, strive to abound in "works," who yet are destitute of "faith." Cain, who brought his offering, and slew his brother Abel, was of this class. The Pharisees, who paid tithes of all they possessed, and who cried out, "Crucify him! crucify him!" were also of this number. The professors of "good works," in our own day, who have no true faith in Christ, are of this number; for all offerings whatsoever, that are not perfumed with the odor of Christ's sacrifice, they are an abomination to the Lord.

The accompanying engraving is an emblem of Faith and Works united. The Christian has a "calling," or occupation, in which he makes progress so long as faith and works are united. They are to him as a propelling power, urging him forward in his pathway to immortality. He exerts a holy influence wherever he goes, and leaves a brilliant track behind him. It is seen that a man of God has been there. But let him lay in one of his oars; let it be said of him, "He hath left off to do good," and his progress in the divine life will at once be checked. Let him lay aside "Faith," and the effect will be the same. He may, m-admirably combined. "Ile believed deed, go round and round, like a millhorse, in a circle of dry performances; but he will never reach the Christian's home. In vain will his friends, who have gone before him, expect his arrival; he will never see the King in his beauty. The current of sin will bear him outward and downward, and land him eventually in the gulf of the lost.

Some there are who have "faith," yet who are destitute of "good works." "The devils believe," but they neither love nor obey-devils they continue. Deists again, men who believe in the being and unity of God but reject the Bible as an inspired book, have faith. But are their works perfect (good) before God? Will their faith

In Abraham we see faith and works

God, and it was counted to him for righteousness," "and he was justified by works, when he had offered Isaac his son upon the altar." "Thus faith wrought with his works, and by works was faith made perfect."

In fine, where there is a scriptural "faith," that faith which is the evidence or conviction of unseen realities, there will be "works" corresponding thereto, as surely as there is life while the soul is in the body.

On the other hand, where there is no true faith, there can be no "works" acceptable to God, no more than there can be life when the soul has left the body. "For as the body without the spirit is dead, so faith without works is dead also."