1

branches, the things of God, and we are often under the necessity of resorting to such expedients in order to find a medium to communicate our thoughts.

We see by the allegory that no one is in a state of safety till they have actually ventured on Christ for salvation. The soul may be convinced that there is no other way of salvation, but by venturing on Christ, but unless it acts, and puts forth an effort, there is no salvation. The youth in the burning house may be convinced he must leave it if he would save his life, but he may, perhaps, think there is no immediate danger if he stays in the house a little longer; it will take some time, he thinks, for the fire to consume the foundation on which the floor of his apartment rests. The very reverse of this may be true the fire has almost reached him, and he knows it not; all that supports the platform on which he stands is well nigh consumed, and he may be precipitated in a moment into the burning flames below. So the soul may be rationally convinced that if it remains in its present state it must be forever lost, yet thinking that there is time enough yet to attend to the subject of the soul's salvation in earnest, and wishing to remain in its present state a little longer, "a little more sleep, and a little more slumber, and folding of the arms to sleep," sudden destruction may come in a moment-the cords of life may be snapped asunder, without a moment's warning, and sink into the flaming billows to rise no more.

We will suppose that the youth in the burning house, instead of trying to get out of it as soon as possible, should stop to ascertain by what means the house took fire-who set it on firethis man or the other, or whether it took fire accidentally or not-would not every spectator call him a fool for troubling himself about such questions while his life was in such danger. Would not the cry be, escape for thy life-tarry not-look not behind thee-leave the burning house instantly? Equally

foolish would that soul be who is convinced of his guilt and danger, instead of flying to Christ for salvation, should spend its time in trying to find out the reason why sin was suffered to lay waste the works of God-could it not have been prevented-and many other subjects of the like kind, equally unfathomable by the human mind.

It must be observed that the Faith exercised by the youth in the burning house, caused him to act, and venture his life on the issue. Perhaps he might reason, that his being at such a distance from his father and his friends, who stood on the ground below, it would be impossible for them to save him from being dashed to pieces should he cast himself down; there may be a strong conflict between belief and unbelief, but genuine faith will conquer. The soul that is truly and savingly in earnest about its salvation, not only believes in a general manner that the Bible is the voice of God to man, but his belief must induce him to hearken to that voiee, and consider its threatenings as denounced against his disobedience; he must, in order to obtain salvation, fly to Christ, cast himself upon his mercy, and claim the promises which are made to the soul that puts its trust in his mercy and power.

The youth in the burning house discovers that there are no back stairs by which he can reach a place of safety, for they are already entirely destroyed by the fire, or else nothing but a burning mass, so that escape by them is utterly impossible. In like manner the truly awakened soul will see that there is no other way of escape but to leave the state of sin and death, as there can be no salvation while remaining in it. But if the soul will go forward and cast itself into the everlasting arms of love and compassion, he who cannot lie, promises salvation.

"Come, humble sinner, in whose breast
A thousand thoughts revolve,

Come, with your guilt and fear oppressed,
And make this last resolve:

I'll go to Jesus, though my sin
Like mountains round me close;

I know his courts, I'll enter in,

Whatever may oppose."

Broad is the way that leadeth to destruction, and many there be that go in thereat..... Narrow is the way which leadeth unto life, and few there be that find it.-Matt. vii. 13, 14..

THE PATH OF LIFE, AND WAY OF DEATH.

The Path of Life, and Death's frequented way,
Who can describe? what pencil can portray?
The way of Death is broad, with downward slide,
Easy and pleasant to man's lust and pride;
"T is thronged with multitudes who glide along
With gold, and drink, and dance, and wanton song:

Nor these alone-but some of decent mien,
"Harmless" and "useless" on the way are seen;
In ruin's gulph it ends. See! rising there,
Thick clouds of blackness, and of dark despair.
The Path of Life lifts up its narrow breadth,
High o'er the realms of darkness and of death;
Sky-rising, still, laborious and straight,
Leading directly up to heaven's gate;

"T is wondrous strange, and yet, alas! 't is true,
The Path of Life is traveled but by few,

Though ending where the shades of night ne'er fall,
But one eternal Light encircles all.

HERE is depicted the path of life, and the way of death. The way of death is exceeding broad, and on an inclined plane. It has a downward tendency; it is occupied by a vast multitude. Some are seen throwing themselves off the way headlong, others are bearing aloft the terrible banners of war. They are elated with victory. Here the man of pleasure revels in delight. The drunkard is dancing with wild delirious joy, and the miser groans beneath his bags of gold. There are, however, some sober, respectable

people on the way. These appear to look grave and thoughtful. The way ends, you perceive, in total darkness. Thick clouds of curling blackness rising from a pit or gulph, cover the extremity of the way. The travelers enter the dismal shades, and we see them no more.

From the way of death you see another way, or path rather, stretching up, as it were, into the clouds. This is called the path of life. It is extremely narrow. It is moreover difficult on account of its upward tendency. Few persons are seen walking on it; these scattered here and there. This path appears to end well. We can see where it does end. A beautiful palace opens its golden gates to receive the wearied travelers. From its opened portals bursts forth a dazzling light that illuminates the pathway beneath.

By the way of death, is signified the way of sin that leads to death eternal. "The wages of sin is death." Its downward tendency denotes, that it is much easier to go wrong than to go right. The way of sin is easy and pleasant to man's corrupt nature. He delights in it after the inner man. Were it not so, surely so many in all ages would not be found walking therein. The Creator himself gives us the reason. "The thoughts of the imaginations of his heart are evil, only evil, and that continually." Hence man follows the bent of his inclination. He goes with the stream; " every one in his own way." To do otherwise, would require self-denial, and vigorous, persevering effort.

In the engraving, some are seen casting themselves off the way. By this is meant, not that sinners grow tired of the way of sin exactly, but that they are tired of themselves; they are tired of life. Their substance is expended in gambling and profligacy. The means of indulging their depraved appetite no longer exists; hence they commit suicide; plunge into eternity, and add to the number of those who die without hope, for "Except ye repent, ye shall all likewise perish." Others, by their excesses in riotous living and debaucheries, break down their constitution, and destroy life, and thus perish with those who "live not out half their days."

66

Warriors are also in the way of death, raising to the breeze the flag of triumph. These denote the men who delight in war,"-who, for wealth and glory, “sink, burn, and destroy," and slaughter their fellow-creatures. These violate the law of Jehovah, "Thou shalt not kill." Drunkards too are in this way, carousing with strong drink, dancing with maniac madness, and yet, on the way to ruin, drowning the cares of time, but planting thorns for eternity