useless curiofity concerning the number of the faved, and called their attention to a matter, which was to them of more immediate confequence. "Strive to enter in at the ftrait gate." "Whether few or many will finally obtain falvation, take care to fecure your own fhare in it; for this will not depend upon the number of the faved, but upon your own fervent and seasonable application."

Chirft here alludes to a custom then observed in attending feafts and marriages. The guests were early invited, and the door of the house was kept open, or opened occafionally, for their reception; but when the bridegroom arrived with his attendants, or the mafter of the feaft had waited the appointed time, the door was fhut, and after this no more were admitted. Alluding to this ufage, Christ, in the parable of the virgins, fays, "While the foolish virgins went to buy oil, the bridegroom came. Then they who were ready went in with him to the marriage, and the door was shut. Afterward came those foolish virgins, faying, Lord, Lord, open to us; but he answered, I know you

not."

In the words which follow our text, Chrift corrects that prejudice of the Jews, which gave rife to the question propofed to him. He tells his hearers, that external privileges would intitle no man to falvation; that though the Jews enjoyed peculiar religious advantages, many of them would be excluded from the kingdom of heaven as workers of iniquity, while the gentiles, whom they defpifed, would come from all parts of the world, and be made the happy fubjects of this kingdom. Though our Lord waves an answer to the queftion, as it refpected the whole number of the faved, yet he answered it, as it concerned the Jews, warning them that their general impenitence would be

their destruction, while the faith of multitudes among the gentiles would be their falvation.

When a queftion of mere curiofity was started in our Lord's hearing, it was his ufual practice, to give it a religious turn, and raise from it fome profitable reflections. This he did in the cafe before us. Taking occafion from the queftion propofed to him, whether few would be faved; he exhorted his hearers to ftrive for their own falvation; he fhewed that many would fail of this object he pointed out the caufes of their failure: he explained the neceffary qualifications for heaven; and he reprefented the awful condition of those who should finally be shut out of it.

The difcourfe of our faviour on this folemn fubject, which is contained in our text and the words following, I fhall endeavour to illuftrate and apply. It deferves the attention of all; for it is as important now, as when it was first spoken, and as interesting to us, as it was to thofe who heard it from the redeemer's mouth. You will observe ;

Firft: The entrance into heaven is by a trait gate. So our Lord describes it in our text, and alfo in the VIIth chapter of Matthew, "Strait is the gate, and narrow is the way, which leadeth to life."

This metaphor is defigned to exprefs the difficulties which attend a religious courfe, and the oppofition which may be expected in the way to heaven. It may more immediately regard the peculiar difficulties of the time when the gospel was first published. It was then eminently true, that through much tribulation the righteous entered into the kingdom of God; and they who would live godly in Chrift Jefus muft fuffer perfecution. The way to heaven was then rough and

dangerous; and they who purfued it, put their reputation, intereft and life to hazard. Hence many were deterred from entering upon it; and many who had entered upon it, were difcouraged and turned back.

Through the goodnefs of God, the path of religion is now free from those dangers, which have at fome times attended it; but ftill ftrait is the gate, and narrow is the way which leads to life. There are, and there ever will be difficulties to encounter, and obftructions to refift; and therefore our Lord's direction is, at all times, important; "Strive to enter in at the ftrait gate."

1. The terms of eternal life are ftrict and indif penfable. In this refpect the gate of heaven is called ftrait.

Such is the corrupt and depraved state of mankind by nature, that nothing lefs than a new creation, is required to fit them for the pure and fublime enjoyments of the heavenly world. So oppofite is the holiness of heaven to the corruption of nature, that this new creation, this renovation of the mind, cannot be difpenfed with. Old things must pass away, and all things muft become new. The whole fpirit, foul and body must be fanctified. There must be a full perfuafion of the truth and authority of the gofpel, an influential belief of its important doctrines, and a hearty fubmiffion to its facred precepts; there must be a deep fenfe of, and godly forrow for fin, and a humble application to, and reliance upon the mercy of God for pardon; there must be a temper to hate fin in all its forms, and to love God in his complete character; there must be an actual renouncing of all known wickednefs, and a deliberate choice of the service of God as the great business of life. And in this course of obedience, the great motives of

the gofpel, taken from the future world, must have a principal influence. In renewed and fanctified fouls, a fenfe of present infirmity and imperfection will excite a watchfulness over the thoughts, the paffions, the language and conduct-a frequent examination of the temper and review of the life; a renewal of faith, repentance and felf-dedication; fervent prayer to God; diligent attendance on religious inftitutions; and ardent aspirations after growth and improvement in holiness.

This is a brief view of the Chriftian life, as exhibited in the gospel. And it may properly be called "a ftrait and a narrow way." And,

2. The way is ftraitened by the oppofitions which ufually are found in it. Though we are not called to refift unto blood ftriving against fin, yet we have difficulties to contend with. There are difficulties which arife from an unhappy education; from frequent examples of vice; from the influence of fenfible objects; from the distractions of earthly cares; from the fcoffs and mockeries of profane and wicked men ; from the temptations of evil fpirits; from poverty or riches, or other peculiar circumftances in life. With fome or other of thefe difficulties every serious Chriftian has many conflicts. To bear up against all this oppofition; to be blameless and harmless in the midft of a crooked and perverfe generation; to keep the mind and manners unfpotted from the world; to pass uninfected through the contagion of corrupt examples, and to refift the impreffion of fatan's temptations, it requires conftant vigilance and strong refolution, accompanied with the fupports of divine grace.

In these respects ftrait is the gate, and they who enter, must strive with earnestness, and perfevere with patience.

It does not become us, however, to magnify

the difficulties of religion. It has its trials, and it has its encouragements too. We muft view it in its fmiling, as well as in its feverer afpect. An apprehenfion of its difficulties is neceffary, that we may be awakened from indolence to activity and engagednefs; that we may form our refolutions with knowledge and judgment, and that we may trust in divine grace and not in our own ftrength. But, on the other hand, we must contemplate it in its inviting circumftances, that we may not be weary and faint in our minds; but may embrace it with cheerfulness, and cleave to it with fixed purpose of heart.

Let it then be confidered;

That whatever difficulties there are in religion, they are not fo great, but that by divine grace we may overcome them. We are not fufficient of ourselves to think any thing as of ourselves: we are strong only in the grace of God; and his grace is fufficient for us-It is fufficient to renew our hearts, fubdue our corruptions, fortify us against temptations, and carry us through all the difficulties which are before us. When we confider the weakness of our nature and the ftraitness of the gate, we may well despair in ourselves: but let us, at the fame time, look to God, who can open to us an effectual door and carry us fafely through. And in his power and grace let us take courage and prefs forward. As he has commanded us to ftrive, we shall thus conform to his will and ac agreeably to his pleasure; and we may rely on his concurring influence.

It ought alfo to be confidered, that the difficul ties which attend religion lie chiefly within ourfelves. They arife from our love of fin, our attachment to the world, and our averfion to God's commands. When, therefore, we are awakened VOL. V.

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