salvation in the meritorious sense, and that there are no difficulties of that kind in the way. Every obstacle of that nature is removed out of the way by the perfect work of Christ, and there is no difficulty in entering in except what, in some way, originates or finds encouragement, from ourselves. Heaven is already the "purchased possession:" all the price of admission which will ever be required, is already paid. We must, therefore, here, as in every other case, discard every idea of a self-righteous nature-every idea of striving with a view to add to the finished work of the Redeemer. Still, however, in perfect consistence with this blessed truth, there is a necessity for our obtaining an introduction into a state of salvation, and for our following after its consummation, in the prescribed way. There is, in the very nature of things, a necessity for our being personally and earnestly engaged in this concern both in thought and in pursuit. That difficulties of various kinds lie in our way, which require, under God, strong exertions in us to overcome them, appears, as from this exhortation to strive," so from such other scriptural expressions as these: "The kingdom of heaven suffereth violence, and the violent take it by force:". "Work out your own salvation with fear and trembling:""Let us, therefore, fear, lest a promise being left us of entering into rest, any of us should seem to come short:"-" If the righteous scarcely be saved." The same idea is implied in the words fighting, running, and labouring. Let us consider, somewhat more particularly, whence these difficulties arise, that we may be aware of them, and prepared to meet them.

66

We

They arise, first, from our own natural state. One difficulty consists in our ignorance. We have naturally no knowledge at all of the way to heaven: and even when the way is pointed out by revelation, we perceive it not. are described as "having the understanding darkened, being alienated from the life of God through the ignorance that is in us, because of the blindness of our heart." This ignorance, while it continues, is an insurmountable barrier in our way to salvation; and its removal requires our own striving, our own close mental application, as well as the light of Scripture, and the aid of the Holy Spirit. Unbelief presents another difficulty to our entering in at the strait gate. "So we see," writes the apostle to the Hebrews, "that they could not enter in because of unbelief." Our pride, prejudice, and distrust of God, are great obstacles to that faith without

which it is impossible to please him: and therefore, however difficult it may be, they must be resisted and borne down. And then, there is an aversion from good, and there is a propensity to evil, which are predominant in the unrenewed, and which remain in some degree, and cause much contention, and render great wrestlings necessary, to the renewed. Believers have a law in their members warring against the law in their mind, to bring them into captivity to the law of sin. They must, therefore, “strive for the mastery" over the evil principle. What an obstacle is presented by undue attachment to the world! It tends to make us willing to remain where we are, rather than to exert ourselves to make our escape. Long habit, too, superinduced on evil propensity, greatly increases the difficulty to some. "Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good that are accustomed to do evil." Add to this our own weakness, nay, our complete moral inability. "The carnal mind"—" is not subject to the law of God, neither indeed can be:" nor are believers sufficient for any thing, as of themselves. This inability, however, does not do away the need, or utility, of our own personal attention to the things which belong to our peace: on the contrary, it should lead us to look to God for his regenerating grace, and to exert our mental faculties, in hope of the communication of strength from on high.

But, secondly, there are difficulties connected with the nature of a religious life, which require us to strive in personal exertion. The duties of such a life constitute, of themselves, a great and difficult work of many parts. It is difficult for us to cease to trust in ourselves, and to have full confidence in God, and to cast ourselves on his free grace, through faith in the righteousness of his Son. The duty of repentance, of rending the heart, of becoming broken and contrite in spirit, is a painful duty. Mortification of sinful desires, is a duty which requires much attention. To cut off a right hand, and pluck out a right eye, when they offend, or hurt us, to mortify our members which are upon the earth, to crucify the flesh with its affections and lusts, is a work of no easy accomplishment. We are called, also, to the difficult duty of self-denial, to be denied to our own sinful inclinations, to our own righteousness, to our own wisdom, to our own will, and to our own ease and comfort, if duty calls. "If any man will come after me," says Christ, "let him deny himself, and take up his cross

and follow me." And then, to cultivate the true Christian character in all its branches, such as, dependence on providence, fervent devotion, non-conformity to the world, love to God and man, gratitude, joy, and constant aiming after perfection in holiness-surely this is a business that requires much attention and labour.

Nor let us forget, thirdly, the opposition of enemies, who endeavour to prevent us from entering in, and render the gate still more strait, and of still more difficult entry, than it would otherwise be. We are opposed by Satan, the prince of the power of the air, the spirit that worketh in the children of disobedience. With him we have to wrestle; and hence, we must be sober, vigilant, and active, and resist him stedfast in the faith. The world, too, opposes our entrance by the strait gate. It opposes us by its allurements and its terrors. Ungodly and careless men, and those who, though they make some general and vague profession of a regard to religion, are strangers and enemies to true vital godliness-are like those opposers of old, to whom our Lord said, "Woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in."

When these external enemies meet the internal, namely, our own evil dispositions, which draw away and entice us, and war against our souls, the difficulty of making good our entrance at the strait gate is very great, and can only be surmounted by strenuous efforts. In such efforts we must strive, and strive, too, evangelically; for, "this is the victory that overcometh the world" and every other enemy, even our faith."

66

But we have dwelt long enough on the exhortation, let us proceed to consider the reason by which it is enforced. "For many, I say unto you, will seek to enter in, and shall not be able." These words might, perhaps, at first, convey the idea of a discouragement, rather than of an encouragement, to comply with the foregoing exhortation, and might be so misunderstood as to lead one who was beginning to seek to enter in, to say, 66 Many others, it appears, are disappointed, and why may not I? I will therefore desist." But, though addressed chiefly to our fears, this is a strong argument in favour of exertion. To suppose that it means that any who seek sincerely, and earnestly, in the right way, and in proper time, to enter in to life, shall fail, is to * Matt. xxiii. 13.

forget the general object of this passage itself, and to contradict the express language of other Scriptures. "I said not unto the seed of Jacob, Seek ye me in vain.”—“ Him that cometh unto me, I will in no wise cast out." Why is it, then, that many who seek to enter in are not able? The reasons are sufficiently plain, and it would be well for us all to ponder them seriously.

In the first place, many seek to enter in, and yet are not able, because they seek faintly. They are not open despisers of religion; they pay some slight attention to it, but they are not thoroughly in earnest about it. They come to the gate, as if they wished to enter, but they do not strive to enter. We have already seen the necessity of exertion in this matter; but such persons make none, how then can they succeed? Is it to be supposed that the precious blessings of salvation will be bestowed on those who evidently think lightly of them, seeing they are at less pains to secure them, than to obtain a trifle of worldly gain? Shall the crown of glory that fadeth not away be conferred on those who think it not worth a struggle? Shall heaven, with all its blessedness, be theirs, whose conduct proves that they entertain most mean thoughts of it? Most certainly it never will. Let us, then, strive earnestly in this pursuit. Let us fight the good fight of faith, that we may lay hold on eternal life. Let us "set our heart and our soul to seek the Lord our God," knowing that we shall find him, when we seek him with all our heart.

But, secondly, many seek to enter in, and are not able, because they seek in the wrong way. Of these, some err entirely as to the way in which they seek justification; and therefore, they cannot get into a state of acceptance with God here, nor into his presence hereafter. They do not seek in the way of faith in the righteousness of Christ. "I am the door," says he; "but they seek to climb up some other way."—"I am the way, and no man cometh to the Father but by me." Men may be very earnest, and yet they must entirely fail if they do not seek to enter in this way. In the language of Paul,* " Israel, who followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but, as it were, by the works of the law." Let us remember this, and seek admission for the sake of the Redeemer. In like manner, all will be denied entrance *Rom. ix. 31.

into heaven, who seek it without that holy character which is necessary. "Without holiness no man shall see the Lord."-"There shall in no wise enter into heaven any thing that defileth." Let us all think of this, and prepare accordingly. "Blessed are they that do his commandments, that they may have right," power, or privilege, "to the tree of life, and may enter in through the gates into the city.” We must remember, therefore, that it is not enough to be busily, and even deeply concerned about salvation in any way, but that we must seek it the right way. We may ask, but we must not expect to receive, if we ask amiss. We may strive, but we shall strive in vain, if we do not strive according to divine direction. "If a man strive for masteries, yet he is not crowned except he strive lawfully."

Once more here, many seek to enter in, and are not able, because they seek too late. This seems the cause of failure more immediately pointed to by our Lord, for he adds, in the 25th verse, "When once the Master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us, and he shall answer, and say unto you, I know you not whence ye are." Not only is the gate of entrance into salvation strait, or narrow, but, if men do not enter by it before a certain time, that is, before they die, it will be shut against them altogether. In this parable, the Master of the house signifies Christ himself, who is declared to be the Lord of heaven; and the whole is a striking figurative representation of his resolution to exclude unbelievers from his presence, and of the disappointment and dismay which will overwhelm those who at last find themselves so excluded. Thus, when Noah and his family had entered into the ark, the Lord shut them in, to secure them, and to prevent the entrance of the ungodly race, who, having so long resisted the calls to repentance, were at length left to perish. Much the same ideas with those in the passage before us, are suggested in the parable of the ten virgins,* *«When the bridegroom came, they that were ready went in with him to the marriage, and the door was shut. Afterwards came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not." Those who die in sin, and have heaven's gate shut against them, discover their folly when it is too late. They would fain retrieve the consequences of their misconduct, but it is impossible. *Matt. xxv. 10.