There is one more objection which is frequently brought namely, that our Lord says, Luke xiii. 24, "Many shall seek to enter in, and shall not be able." Here seems to be an alarming objection. But, now mark the Scripture: "Strive to enter in at the strait gate for many, I say unto you, will seek to enter in, and shall not be able." It is one thing to "strive" to enter in, in a scriptural way; and another thing to "seek to enter in" by a way of our own invention. St. Paul says, speaking of the Jews, Rom. ix. 31, " Israel, which 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. For they stumbled at that stumbling-stone." They sought; but they did not seek in God's way. They would seek to enter in; but not by Christ, the door. They seek, but not according to the New Covenant. They seek, in their own strength.

If we ask persons in this great commercial city, why such and such a man does not succeed in the object he is pursuing, they will answer, Because he does not take the right means. We should use much prayer and caution that we enter not into bye-paths; which may be known by their appearing more easy and smooth, when perhaps the right path is painful and rough. Let us endeavor now more fully to

III. STATE THE DOCTRINE OF THE TEXT.

And here, I would observe, what has often struck me in regard to my own life-How little the Bible is believed by those who profess to believe it! A man, for instance, comes constantly to church, he hears the minister read, in the lesson for the day, "Enter ye in at the strait gate." This being a part of the lesson for the day, all is right; no one objects. But let a man

go from the church into any general company, and let him not use, perhaps, the words of the text, but express the sense of it-let him express a fear that the generality are walking in the broad way that leadeth to destruction-and what is the language of the company? They are shocked at "so uncharitable an opinion!" They say, "What a monstrous sentiment!" "How illiberal!" What a narrow-minded man!" And yet, what has that man said, but what has just been read in the Bible?

It is a sad thing for a man not to learn the truth till, like Dives, he learns it in hell!-a sad thing not to know the pride of our own hearts till, like Herod, we are "eaten of worms !"-" Thus saith the Lord of Hosts; Consider your ways. Ye looked for much, and, lo, it came to little; and when ye brought it home, I did blow upon it. Why? saith the Lord of Hosts. Because of mine house that is waste, and ye run every man unto his own house." Hag. i. 1-9. Beware of supineness, and negligence. These sins are as dangerous as unbelief.

Suppose two men were in bed, and were told that the house was on fire. One does not believe the report: the other is indisposed to stir, and says, There is no danger yet! Both must perish.-But how solemnly soever our Lord has warned a careless world, he says to every seeker after God, The door of life is still open. And though narrow and strait, he invites them to walk in it. Many are walking therein, and going on their way rejoicing. "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and having an High Priest over the house of God; let us draw near with a true heart in full assurance of faith, having

Let us hold fast the

our hearts sprinkled from an evil conscience, and our bodies washed with pure water. profession of our faith without wavering, for He is faithful that promised." Heb. x. 19—22. "Behold, I have set before thee an open door, and no man can shut it for thou hast a little strength, and hast kept my word, and hast not denied my name." Rev. iii. 8.

If the narrow way has its difficulties, it has also its consolations. It is a short way, and Christ is walking with us in it, and affording us counsel and support as we go on. "The temple of God is holy, which temple are ye." 1 Cor. iii. 17. Every Christian is such a sacred shrine.

That which implies conflict, implies also the necessity of being firm to our point. We must "strive" to enter in at the strait gate. We must enter into it depending on the grace and strength promised; and making our undertaking a matter of earnest prayer. We must endeavor to obtain help after help; and take step after step, as we shall be assisted. We should beware of the contagion with which we are surrounded. Contagion robs us of our strength, and of our judg

ment.

The very life and spirit of every discourse and every ordinance is the application of it to the conscience.

THE DIVINE COMFORTER PROMISED.

And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you.-JOHN xiv. 16-18. [1803.]

In taking up passages of Scripture like this, it is of great importance for us to consider under what circumstances, and to whom, such words were spoken. Our Saviour had been speaking many comfortable words, previous to those of the text. "Let not your heart be troubled:" though it may be sad, at my departure, yet let it not be agitated and disturbed like a troubled sea: let it not be afraid, like those who are without hope, who have no anchor. Whose heart soever is troubled, let it not be yours. "Ye believe in God, believe also in me," that I am the promised Messiah," God manifest in the flesh;" that I am the faithful and true witness. I am your Mediator and Forerunner. In my Father's house are many mansions" there is a place of rest for you. "It is expedient for you that I go away." Do not be alarmed because I leave you to walk by faith. I go, upon your business; I go, to prepare a place for you: and when I have prepared a place for you, and prepared you for it, "I will come again, and receive you unto myself; that where I am, there ye may be also." In the mean time, let your heart take fast hold on God. Believe that I am King of kings, and Lord of lords; that I am unchangeable, "the same yesterday, to-day, and forever." There shall not an hair of your head perish. Believe

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that I am going within the vail, as your great High Priest, and that I bear you on my breast. I will intercede for you; and "if ye shall ask any thing in my name, I will do it." "And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever. . . . I will not leave you comfortless: I will come to you."

Now, to whom are these comfortable words spoken? Let not the carnal man take up these words, as addressed to him. On the contrary, let him be troubled, and exceedingly alarmed;-for he is not acquainted with his Judge. These words were spoken to Christ's true disciples; and if we are such, they are equally spoken to us. There is comfort provided for those who are authorized to receive it; that is, all who believe in Christ. As long as Christ is in heaven to intercede for his Church, it shall never want support or consolation.

I. I shall consider WHAT IS CONTAINED IN THIS PASSAGE OF SCRIPTURE;

II. I shall endeavor To DRAW A FEW INFERENCES FROM IT. And in further meditating upon this subject, let us seek to behold it by the help of the Holy Spirit.

I. WHAT IS CONTAINED IN THIS SCRIPTURE: "I will pray the Father, and he shall give you another Comforter." He shall give you, not a quality, but a person; not a comfort, but a Comforter. One that shall be a consolation; that shall make his abode with you, and not be only a transient visitor. The very best of earthly comforts is but momentary: it is fleeing away. But the Divine Comforter shall abide with the believer, and support him, even on a dying-bed. And when others faint with thirst, he says, "I will pour water on him that is thirsty, and floods upon the dry ground."