follows his own shadow. It darkens his pathway before him. Now he leaves the track; his shadow lengthens more and more; he wanders into sunken labyrinths, and finally loses himself amidst the darkness of night.

This emblem represents the moral world. The sun designates the Sun of Truth. The travellers denote, first, those who follow the light their path shines brighter and brighter unto the perfect day; their souls become enlightened, vivified, and purified ; darkness disappears, and heavenly light shines on their souls for ever. Secondly, it signifies those who turn their backs on the light, and who, as they journey, wander farther and farther from his bright beams; their path becomes darker and darker; their shadow lengthens as they proceed, until, having forsaken altogether the way of truth, they lose themselves among the wilds of error, and perish in the darkness of everlasting night.

Where shines the Sun of Truth? In the holy Bible. The Scriptures are a "light" to the weary traveller, illuminating all his goings, pointing out his proper path, and showing where the mountains of error lift up their desolating heads. This Sun of Truth shines on the traveller himself. It discovers his ignorance. guilt, danger, helplessness, and at the same time, his immortality, Again it shines, and he beholds Calvary, with all its weeping tragedies. It reveals to him now his "wisdom justification, sancification, and redemption." Where shines the Sun of Truth? In the person of Jesus Christ. He who wisely uses the light of the Scriptures will be led to contemplate Him who is the "Light of the world," "the Sun of Righteousness," "the splendid Glory of Jehovah," the Way, the Life, and the Truth.”

The Christain following the light of the glorious Son of Truth, discovers ever-opening mines of richest knowledge. Fountains of living waters roll their treasures at his feet. Trees of Life overhang his pathway, and drop into his lap their golden store, till at length he beholds the opening gates of the New Jerusalem.

The infidel, turning his back upon the light, walks in the vain shadow of his own opinion. Darker, and yet more dark, the shadow grows; he waxes worse and worse; one truth after another is given up-one lie after another is embraced; farther and farther he wanders from God and bliss, and finally he takes his fearful "leap in the dark," and finds himself, contrary to his expectations, in outer darkness, where there is weeping, and wailing and woe.

"Unto the upright there ariseth light in the darkness."-Ps. cxii. 4. "Yea, though

I walk through the valley of the shadow of death, I will fear no evil : for thou art with me."-Ps. xxiii. 4.

LIGHT IN DARKNESS.

Lo! where a Christian walks in darkest gloom.
As though enclosed in some monastic tomb;
And clouds of darkest night surround his head;
A pall, like that which canopies the dead;
His path lies through the palpable obscure,
Nor can he yet discern an open door;
Yet he's resolved to penetrate his way,

Nor doubts but darkness will be turned to day;
To Christ he prays, the light of mortals here?
And Christ, the light of mortals, shines out clear,
Full on his path, pours down the heavenly light.
And on he goes, with vigour and delight.

THE engraving represents a Christian walking through a dark and shadowy vale, wherein is no light; the mantle of darkness encircles him, the pall of the grave has enfolded itself around him. Nevertheless, his path runs directly through it; he knows not what dangers may lie in the midst; he knows not when or where the end may be. No chink, outlet, or open door presents itself to him, yet he is determined to persevere; it is the path of duty.

Addressing himself to his work, he addresses himself also to his Master; he calls on Christ, whose he is, and whom he serves; the Saviour shows his bright and glorious countenance; the light of his

glory falls full upon the traveller; the reflection irradiates his pathway; all is light. He goes on his way rejoicing in the Lord.

Every Christian must at times pass through the valley of tribulation. Mental anxiety, sickness, loss of friends, poverty, persecution, death, with many other things, make the materials of the valley of tribulation. The blessed Saviour has said that all who live godly must pass through this valley. And again, "Through much tribulation ye must enter into the kingdom of God." And John the beloved, looking with wonder at the glory of some who were seen before the throne of God, was informed by the angel that they were those who had come out of great tribulation.

But Christ is the light of the world, the Sun of Righteousness, the source from which all intellectual and spiritual light is derived. Wherefore God our heavenly Father says to us, " Awake, thou that sleepest; arise from the dead, thou that dwellest among the tombs, and Christ shall give thee light." But to the Christian, passing through the dark valley of trouble, he says, " Arise, shine, thy light is come, and the glory of the Lord is risen on thee." To the disciple of Jesus this light indeed belongs, and much he needs it in his pilgrimage. To him it is given by promise. To the upright there ariseth light in darkness; light is sown for the righteous, and gladness for the upright in heart. The light of knowledge, the light of consolation, the light of holiness, and the light of eternal glory, are the Christian inheritance, in and through Christ Jesus. Without Christ all is darkness, wretchedness, and death. With Him all is Light, Life, Love, and Peace.

Stephen was a good man, yet he had to pass through the valley of tribulation. Perhaps he was more highly favoured than any other man in similar circumstances; probably this was on account of his being the first Christian martyr-the model for all succeeding martyrs. He looked up through the clouds of persecution that surrounded him; and saw " the glory of God and Jesus ;" he could not keep silent; "Behold," he cried, "I see the heavens opened, and the Son of Man standing at the right hand of God." The glorious light shone in him, and through him, and around him; he looked as an angel of the Lord.

"He heapeth up riches, and knoweth not who shall gather them."-Ps. xxxix. 6.

66

THE WORLDLING.

Lo! where the worldling, with his gathering rake,

Performs his task, the glittering dust to take;
Devoted man! with many cares oppressed,

Gold he collects, to ease his aching breast.
The fool's insignia he most truly bears,
He but increases what he mostly fears:

As dropsied patients, who with thirst are faint,
Drink and are dry, and strengthen their complaint.
While in this grovelling, melancholy plight,
Religion comes, a messenger of light;

Mercy's blest Angel has from heaven come down,
She meets the worlding and presents her crown;
"Behold," she cries, "the diadem I bear,

Enriched with gems such as bright Angels wear,
Yield then to me, first lay thy muck-rake down,
Bear thy brow upward, and receive my crown."
The worldling, stupid, toils and rakes away;
Still looking down, he rakes from day to day;
Himself his foe he lives, and greatly poor;
And dies, remembered as a fool-no more.

THE engraving represents a man hard at work; he holds a rake in his hand, with which he gathers dust and rubbish together. The yellow shining dust is called gold; he is altogether absorbed,

D

lost, as it were, in his employment. He kneels down to his work, this shews his devotion to the object of his affections. For this grovelling work he has forsaken all intellectual and religious pleasures; all social and domestic happiness. He is a poor man although he has a great deal of that hard shining dust you see lying there; he is craving after more; he is in want, therefore he is poor; he is a miser, therefore he is miserable. The poor man is altogether beside himself.

The bright lovely one bearing a starry crown is Religion, daughter of the skies; she has many attendants, who are concealed at present; she has come a long way to meet the poor man; she looks upon him with compassion; she sees his miserable condition, she knows his great folly. Addressing him, she says: "Poor soul, why labour you for the dust which perisheth? Why do you spend your strength for nought? Hearken unto me and I will give you riches, more abundantly than earth can give, and lasting as eternity. Look up, poor man, behold this crown, beautiful and glorious; it contains the riches of a million of such worlds as this, and the happiness of ages upon ages; throw by your rake, and be happy." Worldling, for that is the name of the infatuated mortal, takes no notice whatever. He still continues at his task; there is no voice nor any that regard; and Religion, after waiting a long time, departs and leaves him to his folly.

They that will be rich-though by means ever so fair-fall into temptation and a snare, which drown men in perdition. Youth, beware! when men neglect to employ the talent of wealth according to the will of God, He gives them up to the love of it, and they become fools, intoxicated with the alcohol of mammon. The worldling lives in the world as though he was never to quit it. Bound for eternity, he makes no preparation for the voyage-going to the Judgment, and before a holy God-and continues unrepentant and polluted. He is treasuring up, what?—gold; what else? wrath against the day of wrath. The love of money, an evil disease has taken hold upon him; the more he adds, the more he feeds the disease; like persons with the dropsy, who drink and are still dry. When Garrick, the actor, showed Dr. Johnson an estate he had lately purchased, Johnson remarked: "Ah! it is these things that make death dreadful.” But the love of money makes life miserable. The Roman citizen, Apicius, after spending some 800,000 pounds, and finding he was worth only about 83,000, fearing want, ended his life by poison