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we are members of one great family, hence, there are relative duties growing out of this relationship, the discharge of which, constitutes us characteristically, children of God, and true and faithful disciples of his Son. Jesus was imparting that moral instruction designed to enlighten man in regard to his duties and obligations, both towards God and kindred humanity. He would send him to search his own heart and detect the passions lurking there; enter into a thorough examination of himself, and not overlook his own imperfections and wrongs, in searching for the sins of others.

As the moral obligations and duties thus imposed upon man were so numerous, instead of individual specifications, Jesus sums them up in the following broad and comprehensive language: "Therefore, ALL things, whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets." And then he adds immediately: "Enter ye in at the strait gate," or, enter ye in at this strait gate of doing to others, as ye would that they should do unto you. By the "strait gate," and "narrow way which leadeth unto life," we understand that reference is made to that course of moral excellence and christian principle, and integrity, which the gospel recognizes, and which leadeth unto life. Such, animated by a divine spirit, are spoken of as being in the "kingdom of God," which consists in "righteousness, peace and joy in the holy spirit." Such were in possession of "everlasting life."

It was only by complying with the requisitions of Christ, and doing to others as he would be done by, that man could become a Christian and enter into life. And as few only, made practical the Savior's teachings, hence, it was said, "few there be that find it." As the masses were governed by opposite principles, which lead to retaliation and revenge, it was appropriately said: "Broad is the way which leadeth to destruction, and many there be which go in thereat." Those who were regardless of moral principles, were in the broad road to destruction. They were in the way of sin and death, while those who gave heed to the Savior's teachings were in the narrow way of life and peace.

The Psalmist says: "Open to me the gates of righteousness, I will praise the Lord. This gate of the Lord, into which the righteous shall enter." When a man begins to live the christian life, then he enters the gate of righteousness; and through this gate of righteousness, or right doing, does he enter into the kingdom of God, which consists in righteousness, peace and joy in the holy spirit. And so small was the number comparatively, who entered the gate of righteousness, by doing as they would be done by, that it was said, "few there be that find it." He is in the way of life that keepeth instruction. Those who gave heed to the instructions of Jesus were in the way of life—they were in possession of everlasting life. Christ said: "The words that I speak unto you, they are spirit, and they are life," and those who

kept his words were in the way of life, for "he that hath the Son, hath life."

"Broad is the way which leadeth to destruction." This language has no reference to the future immortal world, but refers simply to the destructive power of sin in this life. He who is in the way of sin is in the way of destruction. Paul, speaking of the Jew and Gentile, says, "they have all gone out of the way.....Destruction and misery are in their ways." And so destruction and misery are in the way of every sinner. The way of the transgressor is hard, we should therefore flee from sin and walk in the way which leadeth unto life, and shineth more and more, even unto the perfect day. All are called away from the broad road of sin and destruction. Sin mars the moral image of God, and is destructive to man's peace and happiness, we should therefore flee from it as from a pestilence.

What we need is simply to make Christianity practical, to enter this strait gate, and walk in this narrow way of doing to others in all things, as we would that they should do unto us. Then shall we be in the way of life, of peace and salvation.

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THE CASE OF JUDAS.

"The Son of man goeth, as it is written of him; but wo unto that man by whom the Son of man is betrayed; it had been good for that man if he had not been born."-MATTHEW XXVI. 24.

These words are supposed, by many professed religionists, to teach the endless perdition of Judas. How could it have been said of Judas, it is asked, "It had been good for that man if he had not been born, if he is finally to be saved? If he is to reach heaven at last, it certainly was good for him to have been born."

Many erroneous ideas have arisen in regard to the meaning of this passage, by supposing that it had reference to the condition of Judas in the immortal state of existence. But this language had not the least reference to his final condition. It was a common proverb among the Jews in our Savior's day, to indicate any severe calamity to befall an individual, without any reference to the future world. When any fearful calamity or judg ment was to come upon an individual, it was common to say, "It were good for that man if he had not been born." It was a proverbial expression,

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or an expression in common use among the Jews, to denote any severe chastisement or great misfortune, or terrible calamity. The Savior, knowing its use, and aware of the fate of Judas, very appropriately applied it to him. Similar expressions had long been in use. Job cursed the day of his birth, and said: "Let the day perish wherein I was born." Job iii. 3. Solomon said: "If a man live many years, and his soul be not filled with good; and also that he hath no burial: I say that an untimely birth is better than he." Eccles. vi. 3. This is the same as saying, "It had been better if he had not been born." It was a common poverb to denote any great misfortune coming upon an individual; and as Judas would be overwhelmed with sorrow and smitten with grief and anguish, and plunged into the greatest distress by a vivid sense of his sins, it was very properly applied to him without any reference to his immortal condition.

Kenrick says, in his exposition, the expression

"It had been good for him, if he had never been born,' is a proverbial phrase, and not to be understood literally; for it is not consistent with our ideas of the divine goodness to make the existence of any being a curse to him, or to cause him to suffer more, upon the whole, than he enjoys happiness. Rather than do this, God would not have created him at all. But as it is usual to say of men who are to endure some grievous punishment or dreadful calamity, that it would have been better for them never to have been born, Christ

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