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

ment.

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.

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 to 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

this subject, will find that the conclusion they make is commonly influenced by the consideration of their own circumstances. Every man in this case takes care of himself, and leaves the way open to his own salvation, how strongly soever he bars it against others. The great advocates of election and reprobation always reckon themselves in the number of the elect; and that their iniquities, of which they are often conscious, may not rise up against them, they maintain that the act of man cannot make void the purpose of God, or the sins of the elect deprive them of the benefit of God's eternal decree. Thus secured, they despise the virtues and moral attainments of all men, and doom them with all their virtues to destruction; whilst they advance themselves with all their sins to a throne of glory prepared for them before the world began.

men,

Akin to this was his conceit who asked our Saviour the question, Are there few that shall be saved?' The Jews were God's peculiar people, and enjoyed very great privileges: ' unto them were committed the oracles of God; to them pertained the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises.' But not content with these privileges, and being thus distinguished by God, they will hardly allow God to have any thing to do with the rest of the world, unless it were by severe judgments to afflict and to destroy them. With regard to these prejudices it is that St. Paul puts the question to his countryIs God the God of the Jews only? Is he not also of the Gentiles?" And we know full well that the gospel of Christ gave greater offence to the Jews in no one particular, than in opening the door of salvation to the Gentile world : they looked on all nations but their own to be unclean, and accounted it an unlawful thing for a man that was a Jew to keep company, or come unto one of another nation' and St. Peter was so possessed with this opinion, that he stood in need of a special warning from heaven, before he would baptize the honest centurion Cornelius. On the foot of this prejudice the question is put to our Lord, Are there few that shall be saved?' He who knew what was in man, and understood their secret thoughts, gave an answer which went to the bottom of the inquirer's heart, and without doubt touched him to the

quick; There shall,' says he, be weeping and gnashing of teeth, when ye shall see Abraham and Isaac and Jacob, and all the Prophets, in the kingdom of God, and you yourselves thrust out. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And behold there are last which shall be first, and there are first which shall be last.' This part of the answer was levelled directly against the Jewish prejudice, and is a plain declaration that the salvation of God should be extended to east and west, north and south, to people of all parts of the world; and that many, who thought themselves alone entitled to God's favor in virtue of their peculiar privileges, should for their misconduct and misbehavior be finally excluded from his presence.

The controversy which has been managed among Christians, concerning the salvation of the heathen world, turns on quite another point than the Jewish prejudice did. It carries not with it the same contempt of mankind. The Jews thought none worthy to be sons of God but themselves: Christians think all worthy, and are desirous that all should be made partakers of the glory of God. The Jews thought no nation but their own capable of being received into the covenant of God, and therefore doomed all to destruction without remedy: the Christian thinks every nation capable of being admitted into the covenant of Christ; his only doubt is, whether any nation, not received into the covenant, is capable of the benefits of it. But then considering the infinite numbers of men already dead, without any knowlege of the gospel, and the great number still which probably will die in the same circumstance; this notion entertained by some Christians, with respect to such persons, seems to be as peremptory and relentless as the prejudice of the Jews. And the limitation put on God's mercy and goodness may be found perhaps to be as presumptuous, and as injurious to the honor and majesty of God in one case as in the other. What then must we say to such inquirers as these? The answer in the text is given them both for their instruction and their rebuke; Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.' As if our Lord had said, You seem, by your curiosity in in