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or torment without any bliss. There, too, I shall be fixed for ever. No change, no ⚫ end will ever take place. My bliss or my ⚫ torment will be eternal. If I am happy,

I shall be happy for ever. If I am miserable, I shall be miserable through ⚫ eternity. One of these must be my State : • and how soon, how very soon, it may be* gin, I know not.'

The second Truth of which we are reminded in the text, is this; that as there are but two states, in the one, or in the other of which we shall finally be fixed, so there are but two ways, in the one, or in the other of which we are now walking: and these two ways most certainly and directly lead to their respective ends. Our Saviour speaks of the way that leadeth to Destruction, and of the way that leadeth unto Life. Those who are walking in the way of destruction, if they persist in this way, will assuredly arrive at destruction: while such as are walking in the way of life, if they go on in this way, will as assuredly attain eternal life. The way, in which they walk, will bring them to the end to which it leads. As they have sown, so shall they reap. Their end shall be according to the way which they have chosen. Whatever difference then there may now be found to

exist among mankind; however they may now be distinguished from each other by rank, by station, by talents, by fortune, by learning, or, in short, by any thing by which one person can be distinguished from another; yet they all in fact are separable into two great classes; those who are in the Way to Destruction, and those who are in the Way to Life. This is a distinction which swallows up every other. Among the immense multitudes of persons, who are in the world, there are but these two sorts. Is not such also, the general language and representation of Scripture? Does it not speak only of the just and the unjust; of the righteous and the unrighteous, of the godly and the ungodly, of believers and unbelievers, of those who serve God and of those who serve Him not? Does it not describe all men, as being either children of wrath, or children of grace; subjects of Satan, or subjects of Christ; heirs of hell, or heirs of Heaven? Let us then lay this Truth also to Heart. Let us apply it, every one, to our own case. Let us say to ourselves, I belong to one of these two de⚫ scriptions of persons. I am at this moment ⚫ in the way either to heaven or to hell. According as the path, in which I am now • walking leads to the one or to the other

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• of these places, so surely, if persisted in, • it will bring. me thither. Life and death ⚫ are now proposed to me; a blessing and a ' curse. Two ways are set before me, each ⚫ of which leads to its respective end. I have ، already entered on one of them. Every • day I am going on towards the end to which ، it leads. Every day I am either laying up ⚫ for myself treasures in heaven, or am ⚫ treasuring up for myself wrath against the

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day of wrath." Surely this Truth, if thus applied to the mind, must suggest an anxious enquiry as to which of these two things we are doing. Can we seriously say to ourselves, ' I am every day advancing, either in

the Way to Destruction, or in the Way to ' Life,' and not be stirred up earnestly to ask, Which of these two Ways am I following?' Surely it is impossible but that we must wish to have this question answered. The Truths then remaining to be noticed, will help us to answer it. They relate to these two different ways; and by showing us what they are, may lead to discover in which of them we are at present walking.

The Way of Destruction is the first described in the text; and there are three particulars mentioned respecting it. 1. The Gate into it, is wide.

There is no difficulty in entering on the

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Way which leadeth to Destruction. There is nothing which opposes our setting out on this road. No act of self-denial is required; no force need be put upon ourselves; no labour, no constraint is necessary to enable us to take this way. On the contrary, it is the way which, when left to ourselves, we naturally choose. It is the way, to which our own corrupt inclinations of themselves lead us. Under their influence, we are carried, as it were, at once into the Way of Destruction. In fact, we may be said to pass the threshold as soon as we are born : for we are born in sin, and are the children of wrath; and no sooner do our depraved dispositions begin to show themselves, but it is plain through what gate we have entered, and in what way we are walking.

2. The way itself is broad. This is another particular in the description here set before us. " Broad is the way that leadeth to destruction." There is ample space in this road, for every one who walks in it. Wide as the gate may be to admit all who come to it; equally broad is the way to furnish them with room for their journey. There may be many different tracks along this road, and a man may turn out of one into another; but they all lead to the same

who walk in them to endless misery. The expression indeed in the text, may imply something more than this. It may imply, not only that there is room enough for all who walk in this way, but that there is no trouble, no difficulty, in walking in it. The way itself is plain, and smooth, and level, cleared of every obstacle, free from all interruption, very pleasant to the eye and to the feet. As men find no difficulty in entering on the Way of Destruction, so they find no difficulty in pursuing it. The way is easy and agreeable to them, suited to their depraved capacities, and sinful inclinations.

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3. It is the Way along which the great bulk of mankind are travelling. Many there be which go in thereat." The gate is wide; the road is broad; and multitudes are walking in it. This is another particular which distinguishes the way, of which we are speaking. It might be naturally expected, that a way so easily entered on, and so readily followed, would be trodden by numbers. It might be reasonably expected, since all men are born in sin, and love the pleasures of sin, that they would, for the most part, be found in the Way of Destruction. What then, in other words, is this Way, but the way of the world? Who

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