It is characteristic of the large view our Lord takes of human life that He speaks of only two paths. There seem so many, leading off in all different directions; and so there are on a limited view of life's horizon; but when eternal issues are in sight, there are but two: the easy path of self-indulgence leading down to death, and the difficult path of duty[7] leading up to life. It is worthy of remark that there is not a trace of asceticism in our Lord's representation. The straitness referred to is not outward, any more than the righteousness is; so that there is no encouragement given to self-imposed restrictions and limitations, as in the monastic vows of "poverty, chastity, and obedience." The way is strait enough in itself without any effort of ours to make it straiter. It is enough that we set ourselves to keep all the commandments; so shall we have a sufficiency of exercise to toughen our spiritual fibre, to strengthen our moral energies, to make us men and women instead of slaves of lust or tools of mammon. For, be it ever remembered, the way we take leads on naturally and unavoidably to its end. Destruction is no arbitrary punishment for self-indulgence; nor is life an arbitrary reward for self-discipline and surrender to the will of God. The path of self-indulgence "leadeth to destruction," by a law which cannot be annulled or set aside. But the path of self-restraint and self-surrender (for these are what make of us men, and not "blind mouths," as Milton expressively puts it), the path which is entered by the strait gate, and is continued along the narrow way, is one which in the course of natural development "leadeth unto life."