going. Cautious travellers, who are in doubt of the way which they should take, stand and survey the country with careful attention, and then proceed in that direction which is the most likely to bring them to the end of their journey; and in our ways through life, we should stand and consider which may be the safest course for us to pursue, that we may finally arrive at the place of our rest. If we rush forward without reflection, in our own evil and perverse ways, our journey will end in darkness and eternal death. But, "Thus saith the Lord of hosts; Consider your ways." (Hag. i. 7.) We have wandered from God and holiness; but "let us search and try our ways, and turn again to the Lord." (Lam. iii. 40.) It is necessary to know whether we are in the good way which leads to life, or in the evil way which ends in death. But how can we know either the one or the other, unless we "stand in the ways and see?"

That we may know our real state, and the way which we are pursuing, let us propose a few questions to our own hearts; and carefully examine ourselves before that awful day, when we must give an account of all the deeds which we have done in the body. We may begin our inquiries with this important question, Whither are we going? There are but two worlds before us; a heaven of eternal glory and perfect bliss, and a hell of shame and everlasting torment. Are we bound for heaven? Is our treasure there? Are our hearts there? Or are we in the way to endless ruin? Have we made choice of the infernal regions? Do we prefer the sorrows of that place to the joys of heaven? No man, surely, has made up his mind to suffer "the vengeance of eternal fire." But there are many who have made no choice at all. They pass through life at random, having no determinate end in view, except what relates to the present evil world. Perhaps, they hope to die as the beasts of the field die; but let them stand and consider this subject. The beasts are inferior creatures, which were made for inferior purposes; but man has an immortal spirit, and is a probationer for eternity. That they may see this great and important truth, they should be open to conviction; use their reason correctly; examine Divine Revelation with candour; and humbly pray to God for that "wisdom which is profitable to direct." (Eccles. x. 10.) By these means they will be furnished with unanswerable proofs of their immortality, and of a future state of rewards and punishments.

By careful inquiries we shall clearly discover whither we are going: for if our temper and conduct agree with the precepts of holy writ, we are in the way to heaven; but if they are at variance with those precepts, we are in the way to endless perdition. If we live in any known sin, either of omission or of commission; if our affections are placed on the world, and its lying vanities; or if we live after the flesh; we may conclude that we are not in the way to the kingdom of God. Let us

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consider, and be willing to see this subject, in its true light. Heaven is a holy place, and nothing which is unclean can enter through its gates. Sinners will be shut out for ever; and if we live and die in sin, we shall be shut out. But, on the other hand, we are certainly in the way to heaven, if we have renounced and forsaken sin; if we have received the Saviour, and are living in obedience to the Lord our God. This is the narrow way to life, and the royal road to that kingdom which cannot be moved, but abideth for ever.

We are favoured with a measure of light, to direct our inquiries, and while we follow that light, more will be given: for the path of the just is as the shining light that shineth more and more unto the perfect day." (Prov. iv. 18.) By the light which we have let us judge for ourselves; for every one must give an account of himself to God." In the night of our apostasy, clouds and darkness roll around us, so that it is difficult to ascertain either where we are, or whither we are going; but even then, we have glimmering rays of divine illumination, which discover our danger; and when we cry unto the Lord, the shadows flee away," and the Sun of Righteousness arises upon us with healing in his wings." (Mal. iv. 2.)

II. But as it is not in man that walketh to direct his steps, we should seek a safe guide, and ask for the old paths.

The wary traveller, who stands in the ways to see what course he should pursue, is glad to find a safe guide, to direct his steps in the old paths; for his own reflections and observations are not always sufficient to direct him on his journey. But as the views of men are divided, on the way to a better world, of whom should we ask? It will be prudent to ask good men, who are walking in the old paths; for they know the way by experience, and are always willing to direct the inexperienced traveller. But God has appointed wise and holy men to guide our steps through the wilderness of this world, to the land of promise, If we apply to them, in simplicity and godly sincerity, they will show us the old paths of purity and peace. But let us ask counsel of God, read his holy word, and attend the ordinances of his house. When the Psalmist went to the sanctuary of God, he could say, "Thou shalt guide me with thy counsel, and afterwards receive me to glory.” (Ps. lxxiii. 24.)

But let us ask for the old paths, in which the pious have walked, from the beginning until now. Beware of any new way in religion, however pleasing it may be to flesh and blood; for if it be new, it cannot be safe. The works, and ways of men, in their commencement, are imperfect; but they are improved by repeated trials, and long experience. How widely different are the works and ways of God! They are perfect in their commencement, and cannot be improved by human

art. And the law of the Lord is perfect, converting the soul." (Ps. xix. 7.) The sacred books, in which that law is written, contain a perfect rule both of faith and practice, to which we should appeal in all doubtful and disputed cases. "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." (Isai. viii. 20.) We abound with systems of faith, and rules of morality, drawn up by wise and holy men; but the written word, which cannot be improved, is our only safe guide. Those persons who wander from its holy doctrines and precepts, in quest of something new, are frequently bewildered and lost. Beware of their example. New things amuse and please the thoughtless, for a time; but we should not seek religion for amusement, but for salvation. In the old paths, which are marked out in the law of the Lord, we shall be safe and happy; but if we run into new paths, marked out by erring men, we shall be exposed to danger and misery. This fact has been awfully proved by the wanderings of heathen nations,-by the apostasy of the Jews,-by the delusions of Mohammedans,—and by the wretched state of merely nominal Christians. But which are the old paths? The following remarks will, we hope, throw some light on this interesting subject, and prove that religion has been essentially the same in all ages.

That

Sinners have been reconciled to God through the merit and mediation of Christ ever since the first promise was made to apostate man. promise, though expressed in obscure terms, excited hope; and a great Deliverer from the sad effects of sin was confidently expected. The ancient prophecies and promises announced his coming in the flesh, to make reconciliation between God and man, and gradually opened the plan of salvation. All the sacrifices which were offered up to God by the patriarchs, before the ceremonial law was instituted, were typical of that great sacrifice which was to be offered up to Him in the fulness of time, by the death of his well-beloved Son; and all those which were offered up under that law, pointed directly to "the Lamb of God, which taketh away the sin of the world." (John i. 29.) These sacrifices, being imperfect, but having relation to a perfect sacrifice, were frequently offered; but Christ, "after he had offered ONE sacrifice for sins, for ever sat down at the right hand of God." (Heb. x. 12.) It is highly probable, that salvation by sacrifice was revealed to man, immediately after the introduction of sin. Many learned and pious men have been of opinion, that God clothed him with the skins of animals which had been offered in sacrifice, before his expulsion from Eden. (Gen. iii. 21.) On this opinion we lay no undue stress. But it is certain that " Abel offered the firstlings of his flock;" that his offering was made by faith; and being agreeable to the will of God, was "more excellent" than the offering of Cain. (Heb. xi. 4.) This affords a strong presumptive

proof, that the necessity of a sacrifice for sin had been revealed, and that typical sacrifices had been divinely appointed; and it is probable that, in allusion to this, Christ is called "the Lamb slain from the foundation of the world." (Rev. xiii. 8.) Then, "God so loved the world, that he gave his only begotten Son," to suffer and die for man; the types pointed to Him as the world's atonement; and the efficacy of his sacrifice was available to the salvation of all true believers. When the nations departed from the only living and true God, they had recourse to sacrifices in their idolatrous worship. But this was a corruption of revealed truth, and a profane imitation of the mediatorial plan, in the abominable worship of false gods. But let us draw nigh to the true God, through the atoning sacrifice of our blessed Redeemer. It is the old path, and it is open to all; for, through Christ, both Jews and Gentiles have access by one Spirit unto the Father." (Eph. ii. 18.)

But sinners must draw nigh to God, through the atoning sacrifice of Christ, by true repentance; for this is the old path to the mercy seat, and there never was any other way to obtain grace and salvation. It is an undeniable fact, that all men have sinned, and on this ground repentance has always been necessary, as a term of salvation. A few reflections will convince us, that an impenitent sinner cannot be saved while he remains in that state. His heart is hardened through the deceitfulness of sin; he is in a state of rebellion against the King of kings; he has no desire to be saved; he uses no means of salvation; and he refuses all the gracious offers of God to pardon his sins and iniquities. If he live and die in this depraved state of mind, and persevere in this vile conduct, how can he be reconciled to God? Can we conceive that an open and avowed enemy, who hates his government and laws, can live and reign with him, either in the kingdom of his grace, or the kingdom of glory? The thing is utterly impossible. But genuine repentance prepares the soul for mercy and salvation. The penitent man is awakened and alarmed; his spirit is deeply humbled under a sense of sin; he confesses his sins with a contrite heart; and endeavours to flee from all the fatal snares of sin. In the bitterness of his soul he cries to the Lord for mercy, knowing that if he die in his sins, he must perish for ever. All sinners who have obtained forgiveness, from the earliest ages of the world to the present time, have returned to God in this way; and there is not a glorified saint in heaven, who was not once a humble penitent on earth.

Faith in the Redeemer and Saviour of the world, has always been necessary to salvation; and is the old path to righteousness here, and to eternal life hereafter. "By faith Abel obtained witness that he was righteous." (Heb. xi. 4.) "Noah became heir of the righteousness which is by faith." (Heb. xi. 7.) "Abraham believed God, and it

was counted to him for righteousness." (Rom. iv. 3.) And "to him that worketh not, but believeth on him that justifieth the ungodly, his faith is accounted for righteousness." (Ver. 5.) The Holy One of Israel, who is the only Saviour of the world, requires all men to look to him for salvation. "Look unto me, and be ye saved, all the ends of the earth: for I am God; and there is none else." (Is. xlv. 22.) And agreeably to this plan, the holy Apostles, Paul and Silas, said to the trembling gaoler at Philippi, "Believe on the Lord Jesus Christ, and thou shalt be saved." (Acts xvi. 31.) In former times, pious believers looked forward to Him who was to come, and rejoiced to see his day. In the fulness of time he came, and now we look to Him who has been manifested in the flesh, and we look with humble confidence. In both cases, the object of faith has been the same; and in both, the Messiah has been acknowledged as the only Saviour of lost and perishing sinners. And has it not been always fit and proper, that sinful men, who are saved by a sacrifice of atonement, should rely and depend on that sacrifice for salvation? Is there any thing contrary to reason in this proceeding? Did not the pious and enlightened Jew depend on his typical offering, as it had a reference to the great sacrifice of the promised Deliverer? And shall we refuse this plan of mercy? It is certain that, where the Gospel is made known, there is no other way of salvation; "for other foundation can no man lay than that is laid, which is Jesus Christ." (1 Cor. iii. 11.)

Inward holiness, or holiness of heart, is an old path. God is transcendently holy. The pure in heart are his friends. They are united to him; and they enjoy him in his adorable perfections. This has been the experience of good men from the beginning; and it will continue for ever. No man is benefited by religion any farther than he is inwardly sanctified, because an impure heart, where sin reigns, has no relish for divine enjoyments. Mere outward forms, however pompous, are useless things. But when the heart is renewed by the hallowing influence of the Holy Ghost, pure and exalted pleasures are enjoyed. All the lovely graces are planted there, and while they are in active operation, the joys of heaven are felt on earth. Pious men in ancient times prayed for purity of heart. Read the prayer of David, and let every one who desires to find the old paths offer it up for himself: "Create in me a clean heart, O God, and renew a right spirit within me." (Ps. li. 10.) Our adorable Saviour says, "Blessed are the pure in heart, for they shall see God." (Matt. v. 8.) And is there any other way to that world, where all are holy, as God is holy? This is the religion of pure love, which never faileth; for "God is love: and he that dwelleth in love, dwelleth in God, and God in him." (1 John iv. 16.) And when we love God supremely, and our neighbour as ourselves, we