"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 feen, who ftrives with all his might
To país the gate that leads to heavenly light;
Strong drink, the deadly dram, is caft away,
And on his knees, devout, begins to pray.
Self-righteoufnefs to enter next proceeds,
Alas for him! how heavily he treads!
His weary back a monftrous burden bears
Of legal deeds, and unavailing prayers.
He cannot enter, for the gate is fmall,
He muft unload him, or not pafs at all.
Dives has fallen, gone quite off the track,
And on the wicket gate has turned his back.
Another, heedlefs of Jehovah's laws,

Dreams he can enter with the world's applaufe :
Honour and glory, pomp of things below,
Can never through the ftraitened paffage go.

Thus finners all-to fenfual pleasures given-
Remain excluded from the gate of Heaven.

THE first object prefented in the group is, a reformed drunkard. See! he has thrown away ftrong drinks; he is determined to agonize-to enter in at the strait gate. Many tipplers seek to gain admiffion, 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 fhows a man profeffedly in the ftrait 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 impoffible for him to get through the gate or paffage. "All our righteousneffes," which we may bring with us when feeking falvation, "are as filthy rags ;" and the more we have of them, the more impoffible it will be for us to enter the ftrait gate. Man, in order to be faved, muft feel himself to be a finner; he must feel his poverty, and like the man seen in the engraving, muft get down on his knees, in order to enter into the gate of life.

St. Paul, when a Pharisee, had a large load of felf-righteousness, but when he became a Chriftian he discarded it; he defired to be found in Chrift, faying, "Not having mine own righteoufnefs, 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 représents 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 fnare, which drown men in perdition. O that men were wife! O that they would attend to the words of Chrift: "Ye cannot ferve God and mammon; verily it is eafier 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 oppofite interest. "How," faid Jefus, "can ye be faved 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 furpaffing lovelinefs, feen only in the Holy Land, that the Bleffed Redeemer delivered his unexampled leffons of benevolence and wifdom from the mount made facred by his presence. Then Jefus opened his mouth and taught them, faying, "Enter ye in at the ftrait gate; ftrait 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 "ftrait 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 foul, with all thy mind, and with all thy ftrength. By the "narrow way," obedience to the demands of the second table is enjoined, viz.: Thou fhalt love thy neighbour as thyfelf; or, as it is expreffed by the Saviour, more copioufly-" Therefore, all things whatsoever ye would that men fhould do unto you, do ye even fo to them." As no man can love God, as required, without a change of heart, fo neither can any one-Do unto others as he would they should do unto him—unless he firft love God, for "he that loveth not his brother abideth in death."

D

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

DOUBLE-MINDEDNESS.

See the profeffor labouring, but in vain,
The world and crofs together to fuftain;
The globe is in his right hand dexterous found,
His left the crofs drags fluggish on the ground;
In vain for him appears the narrow way,
The world has led him from the path aftray:
In vain for him fhines forth the heavenly light,
The world has rifen and obfcured his fight;
Two minds he has, both he may call his own,
Sometimes they lead him up, and fometimes down;
Like doubtful birds, that hop from fpray to spray,
His will is never at one certain stay:

Too late he learns, with deep regret and pain,
He lofes both who more than one would gain.

HERE is feen a man ftaggering under two heavy burdens; a globe, which reprefents the world, and a cross, that reprefents the Chriftian