the gospel, 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 afpirations after growth and improvement in holiness.

This is a brief view of the Chriftian life, as exhibited in the gofpel. 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 arise 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 spirits; from poverty or riches, or other peculiar circumstances in life. With fome or other of these difficulties every serious Chriftian has many conflicts. To bear up against all this oppofition; to be blameless and harmless in the midst of a crooked and perverse 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 supports of divine grace.

In these respects ftrait is the gate, and they who enter, muft ftrive 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 fimiling, as well as in its feverer afpect. An apprehension 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 truft 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 ftrong 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 defpair 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 fhall thus conform to his will and act agreeably to his pleasure; and we may rely on his concurring influence.

It ought alfo to be confidered, that the difficulties which attend religion lie chiefly within our felves. They arise 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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to a sense of the danger of fin, and the importance of religion, when our indolence is removed, and a ferious folicitude for our falvation takes place, a great part of the difficulty is over. When we feel an engagedness of heart to obtain, and a full determination to ftrive for heaven, the difficulties are proportionably abated. Duty is always more eafy, as the zeal is more warm and active.

Let it, farther, be remembered, that as every good gift is from God, fo his grace is to be acknowledged in thofe convictions, awakenings and refolutions, with which the religious life muft ordinarily begin. And if these are from God, they who feel them may conclude, that God's spirit is working in them. And doubtless he is willing to carry on the work which he has begun. He will not break the bruifed reed, nor quench the smoking flax. Hence the awakened and thoughtful have new encouragement from the present ftate of their minds, to apply to God for all neceffary fupplies of grace. Whatever weakness they feel, let them wait on God, and be of good courage, and he will strengthen their hearts.

Again We fhould confider, that the difficul ties of religion are chiefly at first. When the mind is habitually attempered to it, then its duties become pleasant and eafy. If it be hard to bring our ftubborn necks under Chrift's yoke, yet when we have taken it upon us, we fhall find it lighter than we imagined, and lighter the longer we wear it. Difficulties, therefore, far from difcouraging our hearts, fhould rather animate our resolution and warm our zeal.

Religion ordinarily requires no felf-denial greater, than what we cheerfully fubmit to in our common worldly pursuits. Does not the husbandman exercise more ftrenuous labours; does not

the merchant maintain more conftant vigilancedoes not the seaman, or the foldier expofe himself to far greater hardships and perils, for a little gain, than the gospel imposes on the Chriftian as the means of obtaining heaven? With what alacrity the former, animated by the profpect of temporal profit or honour, difcharge the duties of their profeffion! Why may not the latter, with glory and immortality in view, as patiently and pleafantly continue in well-doing? In our worldly Occupations fuccefs repays our felf denials. More amply will the self-denials, watchings and strivings of the Chriftian be remunerated by his conquests over fin and the world, by his improvements in virtue and holiness, by the increase of his spiritual hopes, and by the happiness which awaits him in heaven.

This was our first observation, that on account of the ftraitness of the gate, we must strive to enter into life.

We proceed to obferve;

Secondly: That many will fail of entering in at this gate. "Many will feek to enter in, and fhall not be able."

What the proportion of the faved will be, the scripture has not told us. There are fome paffages, which represent the number as very great. John, in his vision, saw twelve thousands fealed out of each of the tribes of Ifrael; and, befides thefe, a great multitude which no man could number, standing before the throne of God, and clothed in white robes: and yet all these were only fuch as came out of great tribulation. In the words following the text, our Lord fays, "They fhall come from the eaft and from the weft and from the north and from the fouth, and fhall fit down in the kingdom of God." But, on the other

hand, there are fome paffages, which give us a fad representation of the number of the miferable. Our faviour tells us, that among those who seek to enter in at the ftrait gate, there are many who will not be able-that many will go in at the broad gate, which leads to deftruction-that many, at the last day, will seek admiffion into his kingdom, whom he will reject as workers of iniquity. These paffages, however, exprefs the abfolute, rather than the comparative number of the miferable. There are other texts, which feem to represent the number of the happy as fmall in a comparative view. Our faviour fays, " Many are called, but few are chofen." "Strait is the gate and narrow is the way which leadeth to life, and few there be who find it. Broad is the gate which leadeth to deftruction, and many there be, who go in thereat." But thefe expreffions may be fuppofed rather to refpect the state of mankind in particular places and at particular times, than their general state in all ages. Of the Jewish nation in the days of Chrift and his apoftles, it was eminently true, that few found the way to life; and though they were generally called, few obeyed. "The gentiles, who had not followed after righteousness, attained unto righteousness, even the righteousness which is of faith; but Ifrael who followed after the law of righteousness, attained not to it, because they fought it not by faith, but by the deeds of the law." Hence the apoftle applies to them what God fpake of their fathers by the prophet, "I have referved to myself seven thousand men, who have not bowed the knee to Baal:" "Even fo alfo, at this prefent time, there is a remnant according to the election of grace."

However, if we confider, how great a part of the world, as far as history affords us light, have