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"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 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 applaufe :
Honour and glory, pomp of things below,
Can never through the straitened passage go.

Thus finners 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 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 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 impoffible for him to get through the gate or passage. "All our righteousnesses," 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 Chriftian he discarded it; he desired to be found in Chrift, faying, "Not having mine own righteoufness, which is of the law, but that which is through the faith of Chrift, 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-ftock for devils. They that will be rich fall into temptations and a snare, which drown men in perdition. O that men were wife ! O that they would attend to the words of Christ : "Ye cannot serve 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," 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 furpaffing loveliness, seen only in the Holy Land, that the Blessed Redeemer delivered his unexampled lessons of benevolence and wifdom 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 copioufly-"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 him-unless he first love God, for "he that loveth not his brother abideth in death."

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"Ye cannot serve God and mammon."-MATT. vi. 24. 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 obfcured 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 Chriftian

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