and where the old man must be crucified and slain, and all revenge and opposition against our enemies must stay behind. And, moreover, we must, on this narrow way, not only not revenge and oppose or resist, but we must also do good to those who do evil unto us, and pray for those who offend and persecute us. And if any will sue us at law and take away our coat, we must let them have our cloak also. Likewise if we are smitten on the right cheek we must turn to him the other also. We must give to those who ask of us; and bless those who curse us; and do to others as we would that they should do unto us. This I think is that narrow way that leadeth to life, and which is found but by few: and all those who would enter in at this strait gate must be very little in their own sight, and leave all selfishness behind. For Christ saith, Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. (Luke 14: 33.)

Hence we see, that these and only these who abase themselves, obey and follow the doctrine of Christ, will find this strait gate, and narrow way, and enter in by the door into the sheepfold. For Christ saith, Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door, is the shepherd of the sheep. (John 10: 1, 2.) Therefore, if we would go in by the door into the sheepfold, or enter in

by the strait gate which leadeth to life, we have no other way than by Christ and his doctrine which he has given us, and in which is life; for, saith Christ, Verily, verily, I say unto you, If a man keep my saying, he shall never see death. (8: 51.) But we can never enter in by this strait gate so long as we exalt ourselves but we must much more abase ourselves; for so long as we live in high-mindedness, we go astray from this narrow path, as the Psalmist saith, Before I was afficted I went astray; but now have I kept thy word. (Ps. 119: 67.) Also saith David, And I will yet be more vile than thus, and will be base in mine own sight. (2 Sam. 6: 22.) This being afflicted, being abased and vile, in our own sight, is what God has chosen and which is pleasing to him but pride and haughtiness are displeasing, and are abominable in his sight. And why so? because pride and haughtiness, is the sin, the nature and disposition, of the adversa

ry,

the proud prince of darkness, who in his haughtiness said in his heart, I will ascend into Heaven, I will exalt my throne above the stars of God; I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the Most High. Yet thou shalt be brought down to hell, to the sides of the pit. They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man

that made the earth tremble, and did shake kingdoms? (Is. 14: 13-16.)

Thus we find, that Lucifer the Prince of darkness, by being lifted up with pride and haughtiness, was plunged down to the pit of hell; and hence, out of envy, he has, from the beginning sought to elate man to pride and arrogance, thereby to accomplish their fall, and plunge them into his dark abcde. And to fulfil this his wicked design, he made an attempt upon our first parents, Adam and Eve, where he, alas! too soon succeeded in persuading them, that if they would eat of the forbidden fruit they should be as Gods, knowing good and evil. By this, Eve was enticed to lust after, and to aspire to this high station of being wise, and equal with God; and thus elated, she took of the forbidden fruit and did eat; and gave also unto her husband with her, and he did eat. Hence it is, that God abhors pride, and has abandoned and reprobated it as an abominable and punishable thing. And on the contrary, He hath chosen Humility, lowliness of mind-yea, God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the worldto confound the things of the mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are; that no flesh should glory in his presence. (1 Cor. 1: 27--29.) Fornone can be equal with

God; but HE is All in All; the Creator and Lord of all things; and a Father of all that are called children, in Heaven and on earth. Moreover, Christ saith, For that which is highly esteemed among men is abomination in the sight of God. (Luke 16: 15.) Therefore, the more base, humble, and lowly we are in our own sight, the more acceptable will we be to the Lord. And,

Farthermore, if we would enter in at the strait gate we must become as little in our own sight even as a little child. For, saith Christ, Verily I say unto you, Whosoever shall not receive the Kingdom of God as a little child. he shall not enter therein. (Mark 10: 15.) In this child-like state, must all high mindedness be done away: and whenever a thought should arise in the heart of any one that he would be the greatest in the Kingdom of Heaven, or that he should be entitled to a peculiar priviledgehe should quench such a thought, as being a fiery dart shot at his soul from that proud and haughty prince of darkness, who intends to fall him, by the same fall by which he fell. And this he also attempted to effect with the disciples of Christ, when he filled their minds with the thought of, Who is the geatest in the Kingdom of Heaven? But when they put this question to Jesus, he called a little child unto him, and set him in the midst of them, and said, Verily I say unto you, except ye be converted, and become as little children, ye shall

not enter into the Kingdom of Heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the Kingdom of Heaven. (Matth. 18: 1--4.) In this humiliation, Christ Jesus himself became a pattern and example for us, inasmuch as He humbled himself and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name. (Phil. 2: 8, 9.) These testimonies show plainly that if we would be great and exalted there, we must be little and humble here. And to this humility--this lowliness of mind-this self-abasement, the whole doctrine of Christ and his apcstles pointeth.

Of this humbleness of mind, Christ has farther set before our eyes, a striking representation in the nuptual guests; when he saith, When thou art bidden of any man to a wedding, sit not down in the highest room, lest a more honourable man than thou be bidden of him; and he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room. But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher then shalt thou have worship in the presence of them that sit at meat with thee. For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.