are those that are walking in it, but those who are walking after the course of this present evil world; who, on every side, are eagerly following their different pursuits of pleasure, and interest, of ease, or honour; who, by their numbers, keep one another in countenance, and encourage one another in their forgetfulness of God, and in their love of the Creature before the Creator?

We come next to consider what is said of the Way of Life: and we find, that in every particular, it is the very opposite of the Way of Destruction.

In the first place, The Gate into it is strait. There is great difficulty in entering on the way that leadeth unto life. There are many obstacles to oppose our entrance on this way. Much labour, and striving, and self-denial are requisite before we can even begin to walk in it. It is not a way, which we naturally choose; for it is in fact directly opposed to all our natural desires and inclinations. Before a man can enter on it, there are many things with which he must contend, both in himself and from others. Inward and outward temptations unite to resist him, and to prevent his entrance pride, unbelief, the flesh, the world, and the devil, all join to oppose and

strait. They make it a difficult thing for a man to get through this gate; and to set out on the way which leadeth unto life.

In

Secondly, The way itself is narrow. the broad way of destruction, there may be many paths, but in the way of life there is but one. In this way there is no turning to the right hand or to the left. Those who walk in it, must go straight forward, nor suffer their feet to wander out of the line of duty. The expression indeed in the text, may mean something more than this. As the expression of the Way of Destruction being broad might be intended to denote the easiness with which it is travelled, and the few obstacles which are to be found in it; so the expression of the way being narrow, may have respect to the difficulties with which a progress in it is attended. It may mean that it is a way hard to be trodden, uneven, steep, and thorny. It may imply; that as men find it difficult to enter on this way, so they find it difficult to walk in it. Many obstacles oppose their passage; many incumbrances impede it. Many sacrifices are to be made: many hardships are to be endured: much watchfulness is to be exercised many enemies are to be overcome.

Thirdly, The way of life is a way little travelled. "Few there be that find it."

Unlike to the broad way, along which such multitudes are walking, in this narrow way but few pilgrims are to be found: as the Prophet expresses it, "One of a "One of a city and two of a family." Such hitherto has been the case with the Way of Life. Few have been those who have found it. At the time of the flood, out of all the millions who lived upon the earth, Noah only, and some few of his family, were walking in this Way. Out of the many thousand inhabitants in Sodom, Lot was the only person who was found in this way. In the whole nation of Israel, at the time of Elijah the prophet, but seven thousand were to be met with,' who were not walking in the broad road of destruction. In the days of Christ and of his Apostles, how few were prevailed on by their ministry, to enter in at the strait gate! And so it has been ever since. The real followers of Jesus Christ, those who are walking in the narrow way, have always been, as he himself called them, a "little flock," few in number, compared with the multitudes that are thronging the broad and beaten road.

Such then are the particulars which the text sets before us respecting these two Ways, of which it speaks. Having considered

better able to judge in which of these ways we are walking, and, consequently, to what end we are advancing. Let us have recourse to self-examination, and put the following questions to ourselves.

Is the way in which I am walking, the Way of the world, the Way of the multitude? Am I doing as others do? Am I following their customs, and maxims, and fashions, acting on their principles, and led by their example? Or have I left this Way? Am I no longer following the multitude in doing • evil? Have I separated myself from

• them?

Once I was walking as others 'walk, in the broad way; have I now entered in at the strait gate? Once I was 'swimming down the stream with the rest of the world; am I now turned about, and am I trying to swim against it? Am I sensible of the difficulty which I found in first making this attempt? Am I conscious how much I had to struggle with from within and from without? Did my worldly friends and worldly interests oppose my entrance? Did my own corrupt heart resist my endeavours, and try to keep me back? Do I now 'find continual difficulty in following this 'narrow Way? Do I perceive it to be a narrow way? and notwithstanding these

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things, do I really walk in it? Do I take God's word for my rule? Do I humbly • strive to obey his commands in all things? Do I live in constant dependence on his promises of help and strength? Relying on these promises, do I resist the motions of sin in my heart, as well as renounce the practice of it in my life? Do I habitually deny myself, my own corrupt desires, and • evil inclinations? Do I daily take up my 'cross and follow Christ? Do I allow myself in nothing, which the Bible and my conscience tell me is wrong?

Would I rather suffer injury, or loss, than commit • sin ? Is my hope in heaven? Am I looking for happiness there and not here? Do I trust in Jesus Christ, to give me this happiness and to prepare me for it?' What says conscience to these questions? Does it say to us, Thou knowest nothing, feelest nothing, doest nothing of these things, which belong to the strait gate, and the narrow way! Thou art still in 'the broad road!' O, listen to the faithful monitor! Remember the broad way is the Way of destruction. Stay then no longer in it. Come out, and be separate. Strive to enter in at the strait gate. Strive and you shall enter. The time past may suffice