"Death! 't is a name with terror fraught, When conscience wakes remorseful thought The sting of death is sin,-unpardoned sin. But whilst in death terror takes hold of the hypocrites, and the wicked is driven away in his wickedness, the righteous hath hope in his death. The gospel, which cheers and comforts the believer amidst the changes and vicissitudes of life, does not fail him in that trying hour when he enters into conflict with the last enemy. The valley of the shadow of death is for him turned into a door of hope. It is his nearest pathway to the land of uprightness, and through its thickest gloom and darkness betimes he sees the King in his glory, and the land that is yet afar off. Hence with the psalmist he can lift up his voice and sing: "Yea, though I walk through the valley of the shadow of death, I will fear no evil." The unbeliever, when he has no apprehensions that death is near, sometimes boasts of how he would brave its terrors; but with him it is very different when the enemy is at the door. Not so with the believer; for never does he so truly triumph over death and rise above its fears as in the hour of dying. As the solemn hour approaches, the dawn of immortality breaks in upon his soul, and his hopes brighten and become still more bright, until the silver cord is loosed, and the golden bowl is broken, and the ransomed spirit, free from the load of mortality, and all that now binds it to earth, wings its way to the mansions of light and the realms of love. VI. The gospel salvation includes deliverance from the condemnation and punishment of sin in a future world, and a full release from all its bitter effects for ever. In a future world, fearful will be the condemnation of the ungodly and the punishment of the impenitent. For all such nothing remains "but a certain fearful looking for of judgment," "the blackness of darkness," and that for ever. "The wicked shall be turned into hell, and all the nations that forget God," Ps. ix. 17. In Scripture the doom of the wicked is generally spoken of in the most impressive and awful terms. And no description is so awful and overwhelming as that given by the Son of God himself, he into whose lips grace was poured. It is he who speaks of the lake that burneth with fire and brimstone, of the worm that dieth not, and of the fire that never shall be quenched, Mark ix. 44—48. It is he who speaks of the eternal misery of the lost. At the close of that solemn account, which in the twenty-fifth chapter of Matthew he hath given of the proceedings of the judgment day, he says: "The wicked shall go away into everlasting punishment; but the righteous into life eternal." But in that day, termed in Scripture, "the great day of God Almighty," when meet condemnation shall overtake the enemies of God, and the despisers of his Son, his own believing people shall all be safe: "he that believeth shall not come into condemnation." At his glory and his appearing, the Lord Jesus will raise their bodies,-fashion them like to his own glorious body; and when in the judgment the wicked are banished from his presence, before an assembled world, and in the presence of holy angels, he will receive and own them, and say unto them, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world," Matt. xxv. 34. O what ecstasy and joy will the redeemed of God then experience, when by the Saviour himself they are thus honoured and exalted; especially when conducted to the city and palace of the great King, he presents them without spot before the throne, puts into their hands the palm of victory, and places on their brow the wreath of glory! Then-then, filled with all the fulness of God, will they realize in their experience what the salvation of the gospel includes; and joining in one anthem of praise to Him who sits upon the throne and unto the Lamb, expressive at once of the ecstasy of delight, and the overflowings of grateful emotion, the crowns of all are raised in joy or cast in rapture before the eternal throne. In closing these observations on the nature of the gospel salvation, various are the reflections of a practical kind that present themselves to our notice; but we only remind the reader, that this salvation deeply concerns him, and is a matter of such infinite moment that in comparison with it everything else sinks into insignificance. In every view we can take of it, it is indeed a great salvation, and awful is the guilt incurred by the man who either neglects or rejects it. It is called by Paul, "the salvation that is in Christ Jesus with eternal glory," 2 Tim. ii. 10. Reader, in all its infinitude of blessing and eternity of duration this salvation is now offered you; and that you may have no excuse for its rejection it is freely offered you,-freely offered you in all its fulness. It is a complete salvation. And it can be yours in no sense unless in all the length and breadth of its completeness. You must be wholly saved, or you cannot be saved. We mean not that in turning to God the convert is at once filled with all the Divine fulness; that would be too much for him. Hence, in all, the work of grace is progressive. But it must be begun now. No grace here, no glory hereafter. This world is the place which God hath appointed for the dispensation of his mercy,—and so long as men are here, it matters not how guilty, they are still in the place where the Son of man hath power to forgive sin; but the moment they depart this life they are for ever beyond the mercy of the gospel; and no plea which at a future day they may use with the Judge will be of any avail for their neglect of the Saviour. Reader, "seek the Lord while he is to be found, call ye upon him while he is near." He waits to receive, and pardon, and bless, and save you. Long though you may have despised his mercy and neglected his grace, he will not refuse you. "To you is the word of this salvation sent." "Hear," says he, “and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David." Falkirk, February, 1846. دو WORSHIP THE LORD. You may take this as an invitation. "Oh, come and let us worship;" and will you not, when so kindly and cheerfully invited to an exercise so reasonable and happy? Or you may take it as an entreaty. "Oh come!" stay not afar from your peace, from your duty, your privilege and glory; lose not so great a blessing-abate not your precious gift and treasure-forfeit not through neglect or abandonment man's best and highest hope. Stay not-forsake not. Oh, worship the Lord! Will you not come, when implored so lovingly by the word of truth, by the church of God, by God himself? Or, take it but as a direction. It is the counsel of a Divine Friend, who knows the secrets of a spiritual world, and understands all your need. Never will you repent taking him at his word. In following his advice implicitly, your advantage, your very safety lies. Or, if you so will, receive it as a command, W. M. the order of your sovereign Lord, whose word is law, unto whom obedience is absolutely due, and by whom it will be exacted. And oh, if it be his command, listen in reverence, and tremble to disobey; for such as do wilfully "transgress without a cause," he will not hold guiltless. Thus called, O worship the Lord! "Thou shalt worship the Lord thy God, and him only shalt thou serve." Adore not the glorified spirits, nor her, the mother of thy Lord, whom millions put in the place of her Son, nor angel, nor highest archangel. Offer not your misplaced devotion unto these. They are but creatures, fellow-servants like yourselves of our omnipotent Lord. However great or glorious, worship is too high a tribute for their worth, and their pure and lowly spirits would loathe it. Worship belongeth unto God. Worship not the world. Though man means it not, yet what else can we name that supreme devotion to the world, which alas so characterizes mankind; that absorbing love of its perishing gifts, that deep regard for its voice, which makes men so careless of the pleadings of conscience and of the voice of God? Worship not thyself. Be not thine own idol, ever asking, “How can I please myself, and gratify my own wish, appetite, or humour?" Think not highly of thine own self, nor exalt thyself above thy disdained brother. Learn to treat thyself as one needing restraint, discipline, and mortification. Deny thyself; be humble in thine own personal thoughts, and modest before men; be low and prostrate in heart before thy Maker. Thyself thine idol! Oh, rise above it. It is the meanest of idolatries-this worship of thyself. "Worship God." He is the "King eternal, immortal, invisible," unto whom all glory does of right belong-Creator, Redeemer, and Sanctifier. He has said: "My glory will I not give to another." "Give the Lord the honour due unto his name, worship the Lord with holy worship." Worship Him. That deep homage of the heart, which bows it in reverence, in submission, in acknowledged obedience before God, is worship, even when not expressed by external acts. To own him as Sovereign, as the Lord of lords, whose will is obligatory, who is to be regarded as absolute above all opposing elements-this is worship; and this pervading sentiment may be, and also must be united to the exterior act, and become embodied and visible. Let both be yours, the inward reverence, the devout expression and manifestation. Be the Lord Jehovah your Lord. Own no Lord but Him. Determine with the people of Israel, "The Lord our God will we serve, and his voice will we obey." Look up to him with reverence, as with folded hands and listening ear, and watchful eye, your whole heart breathing in unuttered language, "Speak, Lord; for thy servant heareth." Bow low before him, existing and revealed as Father, Son, and Holy Ghost, who made thee, who redeemed thee, who sanctified all the people of God. Worship him with the offering of praise:"Glory be to God on high." Worship him with notes of thanksgiving. "Oh, give thanks unto the Lord, for he is gracious." Draw nigh with prayer unto his footstool; remembering the while that through Jesus Christ alone "we have an access by one Spirit unto the Father," that his name must be our plea, and his righteousness our trust. Worship him in private devotion."Enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret." Let your hidden thought discourse unto him, and when you walk or lie down, or rise up, amidst all your ordinary business, let your spirit seek his presence with devout ejaculations. When you need to be directed, ask his counsel; when you would seek success, seek it at his hands, for he only can bless; beseech of him pardon, grace, comfort, and salvation; nay, “in all things let your requests be made known unto God." Worship the Lord in your family. Christian, thou hast taken the Lord to be thy God; take him also, so far as thou canst, as the God of thy family, the Guardian of thy home. Oh worship the Lord with thy nearest and dearest around thee; and gather them around thy household altar for the family offering. Worship the Lord in the congregation: praise him in the assembly of the faithful. Attend to the words of an apostle: "Let us consider one another to provoke unto love and good works, not forsaking the assembling of ourselves together, as the manner of some is." God ordained solemn public worship of old, and enforced it anew. His people gathered together for solemn worship and sacrifice under the patriarchal dispensation ; with still greater form and regularity in the times of the tabernacle and the temple; and each sacred Lord's day and other occasions witness the gathering of the disciples of the Crucified. We are invited and exhorted to the duty, and blessings are promised to those who properly fulfil it. "Blessed are they that dwell in thy house." "A day in thy courts is better than a thousand." Attend then, brethren, the courts of the Lord; attend them regularly and devoutly. Be found in your place on the Lord's day especially, and at the appointed time. Let not the house of the Lord ever become a strange place unto you, if you can help it; and if against your will it be so ordered by Divine Providence, look on it as a severe loss and as a spiritual trial. And when ever you have this privilege, of which many are destitute, be careful not to neglect it; for it is a gift and talent your Lord expects you profitably to use, and largely to apply. Then worship the Lord in his sanctuary, and that with reverence and devoutness, and you will not fail of a blessing. S. R. J. FOLLY OF FRETTING AND SCOLDING. "Fret not thyself in any wise to do evil," Ps. xxxvii. 8. 1. It is a sin against God.—It is evil and only evil, and that continually. David understood both human nature and the law of God. He says, "Fret not thyself in any wise to do evil." That is, never fret or scold, for it is always a sin. If you cannot speak without fretting and scolding, keep silence. 2. It destroys affection.-No one ever did, ever can, ever will love an habitual fretter, fault-finder, or scolder. Husbands, wives, children, relatives, and domestics, have no affection for your peevish, fretful fault-finder. Few tears are shed over the graves of such. Persons of high moral principle may tolerate them-may bear with them-but they cannot love them any more than they can love the sting of nettles, or the noise of musquitoes. Many a man has been driven to the tavern and to dissipation by a peevish, fretful wife. Many a wife has been made miserable by a peevish, fretful husband. 3. It is the bane of domestic happiness. -A fretful, peevish, complaining, faultfinding in a family is like the continual chafing of an inflamed sore. Woe to the man, woman, or child, who is exposed to the influence of such a temper in another. A large portion of all domestic trials and unhappiness spring from this source. Mrs. D. is of this temperament. She wonders her husband is no more fond of her company. That her children give her so much trouble. That domestics do not like to work for her. That she cannot secure the good will of her young people. The truth is, she is peevish and fretful. Children fear her, but do not love her. She never yet gained the affections of a young person, nor ever will till she leaves off fretting. 4. It defeats the end of family government.-Good family government is the blending authority with affection, so as to secure respect and love. Indeed, this is the grand secret of managing young persons. Now your fetters may inspire fear, but they always make two faults where they correct one. Scolding a child, fretting at a child, sneering at a child, taunting a child, treating a child as though it had no feelings, inspires dread and dislike, and fosters those very dispositions from which many of the worst faults of childhood proceed. Mr. G. and Mrs. F. are of this class. Their children are made to mind; but how? Mrs. F. frets and scolds her children. She is severe enough upon their faults. She seems to watch them in order to find fault. She sneers at them, taunts them, treats them as though they had no feelings. She seldom gives a command without a threat, and a long-running, fault-finding commentary. When she corrects her children, it is not done calmly, and in a serious, dignified manner. She raises her voice, puts on a cross look, threats, strikes them, pinches their ears, snaps their heads. The children cry, pout, sulk; and poor Mrs. F. has to do her work over pretty often. Then she will fret at her husband because he does not fall in with her ways, or chime in with her as a chorus. How 5. Fretting and scolding makes hypocrites. As a fretter never receives confidence and affection, so no one likes to tell them anything disagreeable, and thus procure for themselves a fretting. children always conceal as much as they can from such persons! They cannot make up their minds to be frank and open hearted. So husbands conceal from their wives, and wives from their husbands. For a man may brave a lion; but who likes to come in contact with nettles and musquitoes? 6. It destroys one's peace of mind.The more one frets, the more one may. A fretter always has enough to fret at; especially if he or she has the bump of order largely developed. Something will always be out of place. There will always be some dirt, somewhere. Others will not eat right, look right, sit right, talk right, act right, that is, will not do things so as to please them. All fretters are generally so selfish as to have no regard to any one's comfort but their own. 7. It is a mark of vulgar, selfish disposition.-Some persons have so much gall in their dispositions, are so selfish, that they seem to have no regard to the feelings of others. All things must be done to please them. They make their husbands, wives, children, domestics, the conductors by which their spleen and illnature are discharged. Woe to the children who are exposed to such influences. It makes them callous and unfeeling, and when they grow up they pursue the same course with their own children,"or those entrusted to their management, and thus the race of fretters is perpetuated. Any person who is in the habit of fretting, sneering, or taunting their husbands, wives, children, or domestics, shows either a bad disposition, or else ill-breeding. For it is generally your ignorant, lowbred people that are guilty of such things. DOOM OF GOSPEL SINNERS. "We did not search out the ruins of the city, but there were pointed out to us heaps among the luxuriant bushes of the plain, which some have thought to be the remains of Capernaum. The remains of Capernaum, which is called the Saviour's own city, are scarcely to be found; and the traces of Chorazin and Bethsaida are still more doubtful."-Narrative of a Mission of Inquiry to the Jews in 1839. As cities, Sodom and Capernaum have had their reward; but severe as has been the reckoning with them, there is yet to be a day when the individuals who composed the cities are to stand together before the judgment-seat, and each one receive his sentence according to the deeds done in the body. In that day it will be more tolerable for the man of Sodom than for him of Capernaum. The people of Sodom had no visits from the Saviour; they saw no miracles: but Capernaum was blest with the Saviour's presence, saw his miracles, heard his instructions, and yet repented not. And if Sodom and Gomorrah are set forth for an example, suffering the vengeance of eternal fire, who can tell the weight of woe which will fall upon the miserable inhabitants of Capernaum? They fall to a lower deep in the pit than they who were swept into hell from Sodom's plains. "It shall be more tolerable for the land of Sodom in the day of judgment than for thee!" 1. There is to be a day of judgment.God has appointed a day in which he will judge the world. Nations and cities are punished as such in this world; but as individuals we must stand before the Judge in our personal capacity. Our conduct shall then be reviewed, and an account must then be given of our privileges. That will be a solemn day; for, 2. God will then reckon with us according to our light. Thus did he with Sodom, and consumed it with fire and brimstone. But Capernaum is doomed to a heavier woe, because she had greater light and more exalted privileges. In the day of judgment she shall sink lower in eternal fire than even Sodom, with all her guilt. Much is required where much is given; and when little is given, little is required. The improvement of two talents is rewarded as well as the improvement of five; he who had but one was condemned, not because he had but one, but because he did not improve that one. Every one shall be reckoned with in that day according to the light and privilege he enjoyed. Then, 3. How fearful the doom of those who perished in gospel lands! Christ crucified is preached; the Holy Ghost is given; and for these eighteen hundred years the rays of the gospel sun, though occasionally obscured, have been increasing in lightness, and we are living under their meridian splendour. And if God reckons with men according to their light, how dreadful the reckoning with those who go from gospel lands to the judgmentseat in all their sins! Then, 4. How awful our doom if we perish! And the bare thought that we may perish should fill us with alarm. It is no idle theme which is here brought before us; and however we may treat it as an idle tale, we may one day find that to perish is a sad reality. And may we perish? Is there a possibility of it? Are we exposed? Are we in danger? And how may we escape? Who will point us to the way of safety? Who will direct us how we may be safe? One would suppose that these questions would thrill through every heart at the bare suggestion that we may perish. But, alas! how often have we been admonished of our danger, and heard it all unmoved! This very indifference is one of the most alarming features of our case. It renders our danger appalling, and of itself gives fearfulness to the possibility that, notwithstanding all our privileges, and warnings, and invitations, and entreaties, we shall yet die in our sins, and go down to darkness and eternal night from the midst of the light of gospel day, and have addressed to us the awful language of the Saviour, "It shall be more tolerable for the land of Sodom, in the day of judgment, than for thee!" "God from on high invites us home, "How we deserve the deepest hell, |