gives us great power and ability to work out our salvation, yet the power to will and to work is no constraint either to will or to work. And in this sense the grace of God is a great argument for diligence and care for if he furnishes us with power, it behoves us to see that we make a right use of it.

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In a word then, you have the assistance of God to enable you to work; which is a great reason to love and trust him, since he takes this care of you. Your danger now is only from self; it is in your own power, but in no other creature's under heaven, to defeat your hopes. You only can rob yourself of the assistance of God by doing despite to his Holy Spirit, by not obeying when it is in your power to obey. Be careful therefore, my brethren, be watchful over yourselves; and whilst you have opportunity, work out your salvation.'

SUMMARY OF DISCOURSE XIX.

LUKE, CHAP. XIII.-VERSES 23, 24.

INTRODUCTION; concerning the many nice speculations that have arisen regarding God's final judgment of mankind. One of these proposed to our Saviour in the text; in which and the following verses his answer is recorded; an answer applicable not only to this, but to other questions of the like import for the better understanding of this answer we must consider why men, not content to examine themselves by the law of God, are for launching out into the mysteries of his judgment. They are commonly influenced by a consideration of their own circumstances. Every man leaves the way open to his own salvation, though he may bar it against others: this the case with the great advocates of election and reprobation : being secured themselves, they despise the virtues and moral attainments of all men, and doom them to destruction. The conceit of him who asked the question in the text shown to be akin to this, from the peculiar prejudices of the privileged Jews. Our Lord's answer is levelled against these prejudices, and is a declaration that the salvation of God should be extended to all people. The controversy among Christians concerning the salvation of the heathen world, shown to turn on a different point from that of the Jewish prejudice; and to carry not with it the same contempt of mankind still the limitation of God's mercy may be found to be as presumptuous in the one case as in the other. The answer of our Lord in the text given to such inquirers, both for instruction and for rebuke, The opinions already mentioned confine the

mercy of God; but there is another which goes to the contrary extreme, and sets the doors of heaven open to all comers: they who entertain it seem to rely intirely on God's mercy and the infirmity of human nature, both of which they paint in the strongest colors: they suppose that God will never make all, or most men miserable, and therefore think to escape in the crowd. Such inquirers as these shown to make a mistake in their reckoning; for if it were just to punish sinners, no reason why twenty should not be punished as well as ten, or one hundred as well as twenty: men shown not to be of so great value in the eyes of God: these persons therefore are exhorted to leave others to God's justice and mercy, and strive themselves to enter in at the strait gate.

As our Saviour did not think fit to satisfy the curiosity of the inquirer, it is very presumptuous in any one else to pretend to answer his question: natural religion will not satisfy us on this head, nor can it be expected that Scripture should do so. Two things however there are in which every man has a right to require satisfaction: one relates to the method of God's dealing with men, and comes to this,—whether all men are capable; and, if not, who are capable of salvation? The other relates to our own conduct and behavior; and is-on what terms may we expect salvation? These two necessary inquiries our Saviour clearly and expressly answers: as to the first, he tells us that salvation belongs to all men, of all climes as to the second, he declares that all the workers of iniquity will be excluded from the presence of God, and therefore exhorts us to strive to enter in at the strait gate; and in order to quicken us, he says farther, that many who seek to enter, shall not be able. Being thus instructed, what right have we to demand more? It is not necessary either for a teacher of religion to declare more, or for a learner to know more the effect of knowing more would be injurious, both to good and to bad men this point enlarged on; and if it can serve no good pur

pose to know the certainty of our own future condition, what can it serve to know that of others? such a curiosity irreligious no wonder therefore that it is not gratified. Absurd to expect judgment before trial. The scope which men give to their imaginations on this subject, when they leave their only sure guide, the word of God, shown to be always dangerous, sometimes fatal. Conclusion: the necessity of each person resolving to take care of himself, which is a sufficient employ

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DISCOURSE XIX.

LUKE, CHAP. XIII.-VERSE 23, 24.

Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

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THE fate of the world at the great day is so momentous a point, and in which every man, who is conscious to himself that he is accountable for his actions, is so nearly concerned, that it is no wonder to find men in every age inquisitive and curious pry into this event. Hence have arisen many nice speculations concerning God's final judgment of mankind: sometimes we are asked, whether, consistently with the declarations of the gospel, any of the heathen world can be saved; and sometimes, whether, the strictness of the gospel morality considered, and the visible corruption of the world, it must not necessarily come to pass that the far greater part of mankind shall perish everlastingly.

One of these questions you see proposed to our Saviour in the text, Lord, are there few that be saved?' You have also our Lord's answer in the text, and in the verses which follow it in St. Luke: an answer applicable not only to this, but to all other questions of the like import; and which therefore very well deserves your consideration.

For the better understanding of which answer, we must consider whence it is that men, not content to examine themselves by the law of God, and to learn from thence how their own case stands, are for launching out into the mysteries of God's judgments, and inquiring how it shall fare with this or that nation at the general judgment, and whether many or few shall be saved at the last.

Whoever will examine into the bottom of men's thoughts on