knowledge, of deep and various learning, the rational, the eloquent! These are all, or nearly all, against us. And how shall we stand against these? Do not their tongues drop manna? And have they not learnt all the art of soft persuasion ? And of reasoning too: for these are versed in all controversies and strife of words. It is, therefore, a small thing with them to prove, that the way is right, because it is broad: that he who follows a multitude, cannot do evil, but only he who will not follow them: that your way must be wrong, because it is narrow: and because there are so few that find it. These will make it clear to a demonstration, that evil is good, and good is evil: that the way of holiness is the way of destruction, and the way of the world, the only way to heaven.

7. O how can unlearned and ignorant men, maintain their cause against such opponents! And yet these are not all with whom they must contend, however unequal to the task. For there are many mighty, and noble, and powerful men, as well as wise, in the road that leadeth to destruction. And these have a shorter way of confuting, than that of reason and argument. They usually apply, not to the understanding, but to the fears of any that oppose them. A method that seldom fails of success, even where argument profits nothing: as lying level to the capacities of all men: for all can fear, whether they can reason or not. And all who have not a firm trust in God, a sure reliance both on his power and love, cannot but fear to give any disgust to those, who have the power of the world in their hands. What wonder, therefore, if the example of these is a law, to all who know not God?

8. Many rich are likewise in the broad way. And these apply to the hopes of men, and to all their foolish desires, as strongly and effectually, as the mighty and noble to their fears. So that hardly can you hold on in the way of the kingdom, unless you are dead to all below, unless you are crucified to the world, and the world crucified to you, unless you desire nothing more but God.

9. For how dark, how uncomfortable, how forbidding

is the prospect on the opposite side! A strait gate! A narrow way! And few finding that gate! Few walking in the way! Besides, even those few, are not wise men, not men of learning or eloquence. They are not able to reason either strongly or clearly: they cannot propose an argument to any advantage. They know not how to prove what they profess to believe; or to explain even what they say they experience. Surely such advocates as they, will never recommend, but rather discredit the cause they have espoused.

10. Add to this, that they are not noble, not honourable men: if they were, you might bear with their folly. They are men of no interest, no authority, of no account in the world. They are mean and base, low in life: and such as have no power, if they had the will, to hurt you. Therefore, there is nothing at all to be feared from them: and there is nothing at all to hope. For the greater part of them may say, "Silver and gold have I none" at least a very moderate share. Nay, some of them have scarcely food to eat, or raiment to put on. For this reason, as well as because their ways are not like those of other men, they are every where spoken against, are despised, have their names cast out as evil, are variously persecuted, and treated as the filth and offscouring of the world. So that both your fears, your hopes, and all your desires, (except those which you have immediately from God) yea, all your natural passions, continually incline you to return into the broad way.

III. 1. Therefore it is, that our Lord so earnestly exhorts, "Enter ye in at the strait gate." Or (as the same exhortation is elsewhere expressed) Strive to enter in: Αγωνίζεσθε εισελθειν· Strive as in an agony: " For many," saith our Lord, "shall seek to enter in," indolently strive, "and shall not be able."

2. It is true, he intimates what may seem another reason for this, for their not being able to enter in, in the words which immediately follow these. For after he had said, "Many, I say unto you, will seek to enter in, and shall not be able," he subjoins, "When once the master of the house is risen up and hath shut to the door, and ye begin to stand without,” αρξησθε εξω εςαναι. Rather, Ye stand without; for αρξησθε seems to be only an elegant expletive: " and to knock at the door, saying, Lord, Lord, open unto us : he shall answer, and say unto you, I know you not. Depart from me all ye workers of iniquity," Luke xiii. 26, &c.

3. It may appear, upon a transient view of these words, that their delaying to seek at all, rather than their manner of seeking, was the reason why they were not able to enter in. But it comes, in effect, to the same thing. They were, therefore, commanded to depart, because they had been workers of iniquity, because they had walked in the broad road: in other words, because they had not agonized to "enter in at the strait gate." Probably they did seek before the door was shut: but that did not suffice. And they did strive, after the door was shut. But then it was too late.

4. Therefore, strive ye now, in this your day, to enter in at the strait gate. And in order thereto, settle it in your heart, and let it be ever uppermost in your thoughts, That if you are in a broad way, you are in the way that leadeth to destruction. If many go with you, as sure as God is true, both they and you are going to hell. If you are walking as the generality of men walk, you are walking to the bottomless pit. Are many wise, many rich, many mighty, or noble, travelling with you in the same way? By this token, without going any farther, you know it does not lead to life. Here is a short, a plain, and infallible rule, before you enter into particulars. In whatever profession you are engaged, you must be singular, or be damned. The way to hell has nothing singular in it; but the way to heaven is singularity all over: if you move but one step towards God, you are not as other men are. But regard not this. It is far better to stand alone, than to fall into the pit. Run, then, with patience the race which is set before thee, though thy companions therein are but few. They will not always be so. Yet a little while, and thou wilt "come to an innumerable company of angels, to the general assembly and Church of the first-born, and to the spirits of just men made perfect."

5. Now, then, "strive to enter in at the strait gate," being penetrated with the deepest sense of the inexpressible danger your souls are in, so long as you are in a broad way: so long as you are void of poverty of spirit, and all that inward Religion, which the many, the rich, the wise, account madness. " Strive to enter in," being pierced with sorrow and shame, for having so long run on with the unthinking crowd, utterly neglecting, if not despising, that holiness, without which no man can see the Lord. Strive as in an agony of holy fear, lest "a promise being made you of entering into his rest," even that "rest which remaineth for the people of God," you should nevertheless

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come short of it." Strive in all the fervour of desire, with "groanings that cannot be uttered." Strive by prayer without ceasing, at all times, in all places lifting up your heart to God, and giving him no rest, till you "awake up after his likeness" and are "satisfied with it."

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6. To conclude. "Strive to enter in at the strait gate," not only with this agony of soul, of conviction, of sorrow, of shame, of desire, of fear, of unceasing prayer, but likewise by ordering thy conversation aright, by walking with all thy strength, in all the ways of God, the way of innocence, of piety and mercy. Abstain from all appearance of evil: do all possible good to all men: deny thyself, thy own will, in all things, and take up thy cross daily. Be ready to cut off thy right hand, to pluck out thy right eye and cast it from thee: to suffer the loss of goods, friends, health, all things on earth, so thou mayest enter into the kingdom of heaven.

SERMON XXXIV.

DISCOURSE XII.

ON OUR LORD's SERMON ON THE MOUNT.

MATTHEW vii. 15-20.

"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?

"Even so, every good tree bringeth forth good fruit; but

a corrupt tree bringeth forth evil fruit.

"A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. "Every tree that bringeth not forth good fruit, is hewn down and cast into the fire.

"Wherefore, by their fruits ye shall know them."

1. IT is scarcely possible to express or conceive, what multitudes of souls run on to destruction, because they would not be persuaded to walk in a narrow way, even though it were the way to everlasting salvation. And the same thing we may still observe daily. Such is the folly and madness of mankind, that thousands of men still rush on in the way to hell, only because it is a broad way. They walk in it themselves, because others do: because so many