XLI.

ST. MATTHEW, VII. 13, 14.

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Enter ye in at the strait gate for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat : Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

AN expression of our SAVIOUR, not unlike to this, is recorded in the 13th chapter of St. Luke. One of His disciples having asked Him, "LORD, are there few that be saved?" He answered, "Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able." It appears from these words, that CHRIST was disposed not so much to satisfy the curiosity of His disciples respecting others, as to direct them in the choice of that path which they were themselves to take. It is, as if He had said: the gate indeed is strait; you are to know it by its straitness. Strive therefore, and strive earnestly, in order, that, however strait it may be, ye yourselves may not fail to enter in by it. Remember, also, that many deceive themselves on this important point; many shall seek, or expect, on the Great Day, to enter into heaven, and shall not be able to find admission there.

The words of our SAVIOUR, in this passage which we have the more immediately to consider, evidently contain a very similar admonition. Let us proceed to apply the exhortation to ourselves; and, in doing it, let us unite the meaning of the two texts. Many, it is to be feared, who live in the present day, imagine that they shall hereafter enter into heaven; and shall not be able. And what is the source of this delusion? Perhaps no circumstance contributes more to confirm men in the neglect of religion, than the sentiment, that they are as good as the multitude of their neighbours: and that this multitude cannot but be

saved.

How little is it now believed, that "strait is the gate and narrow is the way which leadeth unto life, and few there be few that find it!" The common sentiment is, that the many cannot go to destruction; and that it would be injurious to the character of GOD, to suppose that He can condemn to punishment any great proportion of His creatures. To this opinion the words of the passage,— which we are now considering, as well as of that other text which we have quoted,—stand directly opposed. The plain truth is, that, if we can suppose even a single person to be justly punishable by GOD for his sins, and actually to be punished; we may equally suppose others to be punished in like manner, without the least regard to the circumstance of their being either many or few, if, by like sins and like impenitence, they shall have made themselves obnoxious to like punishment. It may be asked,-" might not the saying of CHRIST in the text be confined to the age of the apostles? may there not be at least some hope, that it applies not in its full force to our own age, country, place of residence, and circle of friends and acquaintance?" Undoubtedly, this is a subject for fair examination. Let every one, therefore, consider the character and manners of the age, into which he is cast, and of the particular circle in which he moves. Let him, however, do this, not forming his judgment of what is necessary to salvation from the ordinary or average practice of his neighbours-the error into which most men fall-but from those Holy Scriptures in which he professes to believe. Let him, in the true spirit of solemn and serious inquiry, take the New Testament into his hand. Let him run over those marks of true discipleship, which are laid down in that sermon of our SAVIOUR which we are considering: and will he not be constrained, though reluctantly, to own, that the saying of the text is but too obviously applicable to the present age, "Cast your if we make Scripture our rule of judging? eyes," says a late pious writer, "for one moment, upon the state of your town or village, or of the neighbourhood where L*

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you live. Select now the best reputed character of your circle you may mark, perhaps, the accomplished nobleman, the hospitable and friendly gentleman, the fair and civil tradesman, the diligent and expert mechanic, the industrious farmer, and the honest labourer; but how rarely can you superadd to these the forgotten character of a Christian! The highest character, which is commonly aspired after, is to be a man fair in his dealings, complying in his manner, courteous, hospitable, and generous, and of similar popular and self-rewarding virtues. Let us, then," he adds, "with the deepest humility, and the most affectionate thankfulness, take the New Testament into our hands; and examine it as we would any other record, or writing, on which our greatest interests depended. Let us examine what those works are, which are required of us in the Christian vocation. For let public manners be what they will, Christianity is the same to-day that it was in the days of the Apostles; the same terms are proposed, the same practice is expected." The evil of the present day is, not only that men do not believe the awful words of CHRIST in this passage in their strictest interpretation, but, that they do not at all, and in any sense, believe them. This Scripture (like other Scriptures which contradict their prejudices and inclinations) is of no authority. Men even reverse the passage before us; and, while they confess, perhaps, that neither they nor their friends attain to that standard, which they in some degree perceive to be according to Scripture, they comfort themselves by an opinion formed in direct opposition to this text ;-that, because they and their party are so numerous, therefore their numbers shall save them. They reverse the passage, and say "wide is, and must be, the gate; and broad must be the way, which leadeth to life; and they must be the many who go in thereat; and strait is the gate, and narrow is the way, which leadeth to death; and we trust that few there be who find it." Thus, instead of taking warning from the wholesome words of Christ,-instead of suspecting them

are saying, as There are two

selves to be in the wrong, because they resemble the many; they choose the broad road, because it is broad; perversely fancying, that the breadth of it is the mark, rather that it is the right path, than that it is the contrary. But let us tremble, if we are living, as others live; if we are thinking, as others think; if we others say; and doing, as others do. parties in the world: there is a religious party, which is small; whose ways are unpopular, and particular; who differ from the common class of men; who lead such a life of piety and strictness, that they are thought by the generality to carry things much too far. And there is another large and numerous party, who seem to themselves, as if they were the whole world; who are travelling securely through life; who are not afraid of temptation; who feel little dread of sin; who meet with no spiritual difficulties, or troubles; who, for the most part, follow natural inclinations; to whom the example of other men forms the great rule of action, the world not being suspected of being an enemy. The very religion of such men is the customary religion. The foundation of their hope is the largeness of their body. "If we are not saved," say they, a large part of the world must be condemned: and this it is impossible to admit, even for a moment, since GoD can never be so harsh as to condemn to punishment so great a portion of His creatures." On this ground, multitudes are content to build their expectations of happiness in eternity. "CHRIST," they say, "died for us, and he will surely save us ;" forgetting that the same CHRIST, in whose words they pretend to trust, is He who hath also said, that "strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it."

Now to which of these two parties do we belong? To the large, or to the little flock? "Fear not," says our SAVIOUR, "little flock, for it is your Father's good pleasure to give you the kingdom."*"Take heed," said the apostle,

* St Luke xii. 32.

"that ye be not condemned with the world."* Noah was a just man in his generation: but Noah only and his family, out of all the multitude, who lived with him on the earth, found favour in the sight of GOD. At a later time, not ten righteous were to be found in a whole city. There was a period when only seven thousand men of all the kingdom of Israel refused to bow the kneel to Baal: and in the days of CHRIST, the whole multitude, both of teachers and of the people, set themselves against Him. Thus the historical, as well the perceptive, part of Scripture warns us not to trust to this fatal and delusive argument of numbers. How, indeed, is reformation ever to begin in any one corrupted nation, sect, or party, or circle of persons, if the current practice be to form the standard by which men are to judge of their acceptance at the bar of THE ALMIGHTY? The road to destruction will only cease to be that broad road, which it is here described to be, when men shall learn to take the word of God for their rule and the ground of their confidence; and when they shall cease to think, that the circumstance of their numbers shall save them.

XLII.

ST. MATTHEW, VII. 15, 16.

Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.

Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?

OUR SAVIOUR, when He said, "Beware of false prophets," had a particular eye no doubt to the Scribes and Pharisees; whom, at another time, He termed hypocrites, and blind leaders of the blind; which come to you he

* 1 Corinth. xi. 32.