certainly follow it; they are gifts of mere grace, utterly unmerited, however ardently prayed for. Nevertheless, such gracious gifts shall infallibly be bestowed on those, who come unto God by Christ Jesus. And they shall be given "openly"-so as to make you feel assured that your prayer has been heard; so as ultimately to convince others also, that the blessing you enjoy is "the Lord's work," and "his doing." Thus it was, that he openly acknowledged the prayer of Nathanael "under the fig-tree;" and that of Saul of Tarsus when converted. 2 Thus Peter was delivered while the church was in prayer for him; 3 and Daniel was saved by prayer, though condemned to die for praying. Often are such things verified in the believer's private experience: and hereafter it shall far more openly be seen, "that the effectual fervent prayer of the righteous availed much." 5

Some of you never pray! These directions and encouragements, therefore, are thrown away upon you. Can there be a more awful token against you? Living "without God in the world," you "have no hope." Oh repent, before you see him in the clouds, coming to "pour out his fury on them that have not called on his name."

Why then do you not Oh try the value of the

Some value the privilege. live more fully up to it? promise! God has set no limits to his mercy; neither are those merits of Jesus scanty, for the sake of which he admits you to his throne of grace. Again, therefore, I say, Try the value of this promise. Bring all your wants to God in Christ, and see if he will not supply them. "Open thy mouth wide"-for he gives thee every assurance, that he "will fill it." 8

SERMON XXXVII.

PROVERBS XIV. 12.-There is a way which seemeth right unto a man, but the end thereof are the ways of death.

It is not of gross wickedness, you observe, that the Wise man is here speaking. No one is ignorant, not even the guilty person, that the end of that way is death; nor does open vice ever seem right to a man, though it may seem profitable and pleasant. Noit is a more insidious path, to which my text alludes; a way which is thought right and safe, though it be all the while leading down to death everlasting.

And is there only one such way? Had this been the case, one cannot help thinking that Solomon would have done well to point it out more particularly. His language, however, is not to be taken so strictly. There are now, and doubtless there were in his time, many ways which seemed right"-one to one man, and another to another man; while "the end thereof were the ways of death." I shall endeavour, by God's help, to point out a few of them; earnestly praying that you may obtain grace to shun them.

I. THE WAY of Wilful IGNORANCE is very commonly thought a harmless one; but its end is death.

In worldly matters we continually see the disadvantage of ignorance, even where no guilt is attached to it. But, in those things which concern our souls, ignorance is not only ruinous, but wicked. And yet how

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constantly is it pleaded, especially by unlearned and poor people, as an excuse for neglecting religion: ‘I am no scholar-I must leave these matters for wiser heads than mine-God has not given me learning, and he will not require more than he gives.' And so they end the matter-thinking it "right" to continue as ignorant of the way of salvation, as the very beasts that perish !

It will be well, however, for you to consider in what light such ignorance is regarded, by Him who will judge you at the last day. It will not save you from destruction: the sinners before the flood "knew not,"1 yet they escaped not; the Jews, in the time of Christ, "knew not the day of their visitation,' yet were without excuse. Nay, it may be the very means of your destruction: "My people," saith God," are destroyed for lack of knowledge."3 Nay more, ignorance is itself the guilty cause of destruction; for thus you read " It is a people of no understanding ; therefore he that made them will not have mercy on them, and he that formed them will shew them no favour." Do you call this unjust—unreasonable— cruel? Not so, if, as is the case, your ignorance be voluntary. You have the means of knowledge; God has placed within your reach the bible—the pulpit— the throne of grace-the Holy Spirit: and he has given you these, expressly that you might "know the things which belong to your peace," before "they be hid from your eyes." No longer then flatter yourselves with the thought that ignorance is excusable; its end is death-death eternal-death in hell.

II. THE WAY OF FORMALITY is not less dangerous. It sometimes happens that, without any real change of heart, persons begin to see that some degree of reli1 Matt. xxiv. 39. 2 Luke xix. 44.

3 Hos. iv. 6. 4 Isa. xxvii. 11.

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gion is necessary: and the sort of religion to which they have recourse, is what I here call the way of Formality. It is an outward form and imitation of godliness, without any inward spiritual feeling. consists of going to church-reading occasionally a few chapters in the bible-going to the Sacrament— and other things of that kind; which are practised, not with any idea of shewing sorrow for sin, or humbling the soul before God, or "feeling after" a Saviour, or beginning a new life. No-the idea is that of getting through a duty, and recommending themselves to God's favour, and earning a reward. You see people doing this Sunday after Sunday, who still walk on in their wicked ways notwithstanding. And they think that this formality is good-that it is religion—that, at least as far as it goes, it is "right."

The word of God, however, gives a far different view of the case. "This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me: "in vain do they worship me." The opening chapter of Isaiah declares that the very services appointed by the Lord became an abomination in his eyes, when done in formality. And remember how certainly he beholds your inmost soul! If a king could see treason in the heart of his courtier, would he value that courtier's homage? or would he accept a painted crown, when he demanded a golden one? Will the King of kings, then, care at all for your lip service, your bended knee, your form of respect, when he sees that your heart is not in it? Professions can never deceive him: and therefore this way of formal religion, which to many a man appears right, is but the way to offend God more than ever, and to ensure eternal death.

III. THE WAY OF DOING ONE'S BEST is another which frequently passes for the right way; yet is equally ruinous.

For I take the words in that sense, which is in most cases their real meaning. Do people mean, by 'doing their best,' loving God with all their heart, and mind, and soul, and strength; and their neighbour as themselves? Do they mean-striving against every sin, particularly that which doth most easily beset them? Far from it! Doing one's best' sounds very well but it commonly means doing something less than God requires; for such is the language often used, when men would excuse their neglect of his will and of his word- I am not perfect, to be sure; but if I do my best, I have no fear but that will be sufficient.' Let us inquire, then ; Do they, who use this language, really do their best? Are they, in fact, taking any serious steps for the salvation of their souls? Suppose the way were a right one—are they walking in it? Conscience must tell many a man, that he is doing nothing of the kind. In numberless instances, 'I do my best' amounts to little more than I shall do nothing at all;' and surely this must end in death! But let us think again; If men really strove to do their best, would that be the right way-the gospel way of life No-it may, and it often does, "seem so; but it is a proud way-a self-righteous way: it stands in direct contradiction to-"Not by works of righteousness which we have done, but according to His mercy he saved us: "not of works, lest any man should boast:" "by grace are ye saved, through faith."2 In fact, it would make man his own saviour : "for if righteousness come by the law, Christ is dead in vain.”3—Let me not, however, be misunderstood. 2 Eph. ii. 8, 9. 3 Gal. ii. 21.

'Titus iii. 5.

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