"Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it."-MATT. vii. 14.

THE STRAIT AND NARROW GATE.

The gate contracted, here is brought to view,
And narrow path that runs directly through.
One there is seen, who strives with all his might
To pass
the gate that leads to heavenly light;
Strong drink, the deadly dram, is cast away,
And on his knees, devout, begins to pray.
Self-righteousness to enter next proceeds,
Alas for him! how heavily he treads!
His weary back a monstrous burden bears
Of legal deeds, and unavailing prayers.
He cannot enter, for the gate is small
He must unload him, or not pass at all.
Dives has fallen, gone quite off the track,
And on the wicket gate has turned his back.
Another, heedless of Jehovah's laws,
Dreams he can enter with the world's applause:
Honour and glory, pomp of things below,
Can never through the straitened passage go.
Thus sinners all-to sensual pleasures given-
Remain excluded from the gate of Heaven.

THE first object presented in the group, is a reformed drunkard. See! he has thrown away strong drinks; he is determined to agonize to enter in at the strait gate. Many tipplers seek to gain admission, but it will not do; over the gate is written in characters of living light, "No drunkard shall inherit the kingdom of God."

The next figure shows a man professedly in the strait and narrow way, but he has such a large mass, or bundle of self-righteousness on his back, it will be seen at the first glance that it is impossible for him to get through the gate or passage. "All our righteousness," which we may bring with us when seeking salvation," are as filthy rags;" and the more we have of them, the more impossible it will be for us to enter the strait gate. Man, in order to be saved, must feel himself to be a sinner; he must feel his poverty, and like the man seen in the engraving, must get down on his knees, in order to enter into the gate of life.

St. Paul, when a Pharisee, had a large load of self-righteousness, but when he became a Christian he discarded it; he desired to be found in Christ, saying, "Not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.'

Partly in the background is one who has fallen from the narrow way. This represents a lover of money; one who has committed "guilt's great blunder," and who is now a laughing-stock for devils. They that will be rich fall into temptations and a snare, which drown men in perdition. O that men were wise! O that they would attend to the words of Christ: "Ye cannot serve God and mammon; verily it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God."

The last depicted is one who is carrying worldly honour and glory; who foolishly thinks he can love God and the world together. No man can serve two masters of opposite interest. "How," said Jesus, can ye be saved who seek honour one of another, and not the honour which cometh from God only."

Perhaps it was on one of those beautiful evenings of surpassing loveliness, seen only in the Holy Land, that the Blessed Redeemer delivered his unexampled lessons of benevolence and wisdom from the mount made sacred by his presence. Then Jesus opened his mouth and taught them; saying, "Enter ye in at the strait gate; strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it." By which words the Saviour would have us to understand the nature and requirements of Religion. Its nature that it consists in a change of heart. Its requirements —that we do justly, love mercy, and walk humbly with the Lord. Hence, by the "strait gate" we may learn that compliance with the first table of the Law is intended, viz.: Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy

mind, and with all thy strength. By the "narrow way," obedience to the demands of the second table is enjoined, viz. : Thou shalt love thy neighbour as thyself; or, as it is expressed by the Saviour, more copiously-"Therefore, all things whatsoever ye would that men should do unto you, do ye even so to them." As no man can love God, as required, without a change of heart, so neither can any one- -Do unto others as he would they should do unto himunless he first love God, for "he that loveth not his brother abideth in death."

"Ye cannot serve God and mammon."-MATT. vi. 24. "A double-minded man is unstable in all his ways."-JAMES i. 8.

DOUBLE-MINDEDNESS.

See the professor labouring, but in vain,
The world and cross together to sustain;
The globe is in his right hand dexterous found,
His left the cross drags sluggish on the ground;
In vain for him appears the narrow way,
The world has led him from the path astray:
In vain for him shines forth the heavenly light,
The world has risen and obscured his sight;
Two minds he has, both he may call his own,
Sometimes they lead him up, and sometimes down;
Like doubtful birds, that hop from spray to spray,
His will is never at one certain stay :

Too late he learns, with deep regret and pain,

He loses both who more than one would gain.

HERE is seen a man staggering under two heavy burdens; a globe, which represents the world, and a cross, that represents the Christian religion. His knees totter and tremble beneath the cumbrous load. The cross is the badge of his profession, which he holds, or rather drags along, with his left hand: this shows that religion is only a secondary concern with him.

In his right hand he carries the globe. The right hand being the most dexterous, shows that the practical part of his life is employed in securing the world, notwithstanding his profession.

He has succeeded so well that the globe has got uppermost. It monopolizes his attention, and controls his movements. It has turned his feet from the narrow way; it has hid from his view the glorious light of the heavenly city. In going down hill, the cross slips out of his left hand, he stumbles over it, and falls; the globe falls upon him, and grinds him to powder.

This emblem needs but little illustration. It shows the folly and end of a double-minded man. The fabled Atlas, who carried the world on his shoulders, attempted nothing, accomplished nothing, compared with the man who labours to secure both this world and the next; he has two souls, or minds, which govern him by turns; but in the end, the worldly principle prevails. His folly consists in trying to do what is in itself absolutely impossible-what no man ever did or ever can do. God himself has separated the world from the cross; what God hath separated, no man may bring together; the nature of the Gospel forbids such union. Its influences, doctrines, precepts, objects, tendencies, and final issues are all opposed, and contrary to the principles, maxims, practices and interests of this world.

In the Gospel provision is made to renew the heart, and to enable man to set his affections on things above, not on things on the earth. The cross is as much as any man can carry, let him have as much grace as he will. If any doubt remains, Christ, the great Umpire of all disputed claims of this kind, has pronounced the decision: "No man can serve two masters "Ye cannot serve God and mammon."

The double-minded man is unstable in all his ways; sometimes he is seen among the disciples of Christ, then again he appears following the course of this world. He takes no comfort in religion, and none in the world. Everything connected with him is double; a double curse rests upon him wherever he goes. True Christians are ashamed of him; the ungodly despise him; he is a laughing-stock for devils; his own conscience reproaches him; his own family upbraids him; and a double punishment will be the portion of his cup for ever.

The mad prophet Balaam is a remarkable instance of doublemindedness. In profession, he would be a prophet of Jehovah; in practice, he followed and "loved the wages of unrighteousness." Despised by the people of God, to whom he was a stumblingblock; despised and reproached by Balak for his indecision, he died under the weight of a double curse, and left his name a proverb of reproach and shame.