SERMON XIII. THE STRAIT GATE. LUKE, XIII. 24. Strive to enter in at the strait gate; for many, I say unto you, shall seek to enter in and shall not be able. It is a matter of unspeakable joy that while devils are left without hope, a way is opened for selfruined man to pass from the deepest pollution to spotless purity, from the lowest depths of guilt and wretchedness to everlasting happiness and glory. It becomes us with gratitude to raise our heads from pillows of despair wet with tears, to inquire after this glorious way of escape. It is said that Christ is "the way, the truth, and the life;" but when we read that "strait is the gate and narrow is the way," "this is not to be understood of the Author of salvation, but of the conditions of life. Christ is not a narrow way, but wide enough for a whole world to go abreast. But the course of holiness, self-denial, and conflict, through which we must pass, this is a strait and narrow way. The gate intended is not regeneration, but the whole course of labor and watchfulness through which we must enter into the kingdom of heaven. In regard to the term strait, there are two English words thus pronounced, though very different in their form and signification. One is opposed to crooked; the other, which is here used, signifies narrow and difficult, which is also the meaning of the Greek word employed in the passage. The text therefore may be paraphrased thus: Strive, (or agonize, as the original word imports,) to enter in at the narrow and difficult gate; for many shall seek to enter in and shall not be able. My first inquiry is, In what respects is the way to heaven narrow and difficult? It it difficult as it is obstructed by all the corruptions of the heart and all the appetites of the flesh. Every step is in direct opposition to the whole current of depraved nature. It is difficult as it is overspread with briers and thorns. "Through much tribulation" we must "enter into the kingdom of God." Indwelling sin causes much trouble, and gives frequent occasion for the application of a Father's rod. It is difficult as it is beset with spiritual foes. A world full of temptations, and two worlds full of tempters, do all they can to render the way impassable. It is narrow as regards the matter of duty. The world are more loose in their ideas of holy-living, and contemn as superstitious that precision which christians observe. In numberless instances they think that if they believe or act so and so it is well, and if in a contrary way it is no matter. But the Scriptures represent the course of duty as a narrow line between two extremes, the least variation from which brings one upon forbidden ground. Take for instance the following examples. On the narrow line lies a righteous liberality to the poor; near this on one side lies unfeeling parsimony, and on the other, a kind of charitable dissipation. On the narrow line lies a holy economy in the management of our temporal affairs; near this on one side lies indolent neglect, and on the other, that "covetousness which is idolatry." On the narrow line lies a virtuous wish to live peaceably with all men; near this on one side lies a proud independent spirit which is too willing to give offence, and on the other, that time serving temper which loves "the praise of man more than the praise of God." A modest deference for the opinions of superiors is the narrow line; the extremes are, self-willed assurance on the one hand, and on the other, that implicit reliance on others which shuns the labor of searching and deciding for one's self. There is a Gospel charity which, in regard to the character of others, "hopeth all things;" the extremes are, a censorious spirit on the one hand, and on the other, that licentious liberality which equally embraces infidels and believers. A holy fear of God is on the narrow line; on one side of which lies a disgusting familiarity, and on the other, a slavish dread. A proper dependance on the mediation of Christ is the narrow line; the extremes are, on the one hand, a dependance on works, and on the other, that ex clusive dependance on Christ which dispenses with personal holiness. On the narrow line lies a suitable dependance on the divine Spirit for light and life; near this, on one side, lies a proud reliance on our own powers, and on the other, that exclusive dependance on the Spirit which sets aside the use of our own faculties. Now in all these and many other cases, the line of duty between the two extremes is very narrow, and the least variation from it is sin. I do not say that the way to heaven is as narrow as the line of duty. Wo to us if it were. But in comparison with the highway of open sin, and even with the latitude which many professed christians allow, it is very narrow. Without an habitual walk in this narrow way there is no salvation. The way is narrow in another respect. Fatal mistakes are incessantly made by a seemingly small variation from the true line. There is but one narrow path between the barren heaths of formality and the wild precipices of enthusiasm. Close on one side lies the speculative religion of the formal hypocrite, and as close on the other, the warm hypocrisy of the self-inflated enthusiast. Some defect at bottom, which is so subtle as to be out of sight, may turn the whole of one's religion into hypocrisy; and then, though it lies so near to true religion that no mortal eye can distinguish between them, it is worse than nothing. After this view of the narrowness and difficulties of the way, it is not to be wondered at that so many seek to enter in and are not able. Yet this |