"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." (Matt. vii. 12.)

Q. Is it not a reasonable supposition that the Redeemer referred to this commandment, as the strait gate and narrow way, which lead to the spiritual life of the gospel?

A. It is.

Q. What is the language of Dr. Adam Clarke on this point?

A. He says, "The words in the original are very emphatic Enter in through this strait gate, i. e. of doing to every one, as you would he should do unto you; for this alone seems to be the strait gate which our Lord alludes to."

Q. How is the commandment above quoted, generally viewed?

A. It is universally conceded that it is one very difficult to be fulfilled.

Q. May it well be compared to a strait gate and narrow way?

A. It may.

Q. What does Dr. Clarke say in regard to the keeping of this precept?

A. None but he whose heart is filled with love to God and all mankind, can keep this precept, either in its spirit or letter. Self-love will feel itself sadly cramped when brought within the limits of this precept."

Q. Can any enter into the spiritual life of the gospel, except through the practice of this precept? Q. Will not men continue to enjoy spiritual life, so long as they obey this precept?

Q. If the keeping of this commandment is the way that leads to life, what is the way that leads to destruction?

A. The violation of this commandment.

Q. Do not the great majority of mankind still violate this precept, to a greater or less extent ?

Q. May not this violation be properly called a "broad way,' ," and may it not truly be said, that many there be which go in thereat?"

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Q. Do not men bring destruction and wretchedness upon themselves, by refusing to do unto others as they would have others do unto them?

Q. Can any become involved in sin and its unhappy consequences, except by thus refusing?

LESSON IX.

arable of the Unclean Spirit.

"When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. Then he saith, I will return unto my house from whence I came out; and when he is come, he findeth it empty, swept and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation."-Matt. xii. 43-45.

Q. What has this parable been supposed by some to teach?

A. It has been supposed to teach the personal existence of demons, or devils, or evil spirits from another world, and that these devils can take possession of the human body, and torment it.

Q. Is it well to receive this as the doctrine of the Bible, without a critical examination?

Q. If there are such beings as demons or evil spirits in existence, who must have made them? A. They must have been made by God,

Q. If they have power to take possession of the bodies of mankind and afflict them, from whom did they obtain this power?

A. They could only have received it from the Creator.

Q. Is it a reasonable supposition that a holy and benevolent God would create wicked spirits, to go forth on the earth, and endow them with power to afflict his intelligent offspring?

Q. If people were actually taken possession of by wicked, invisible spirits in ancient times, is it not remarkable that nothing of the kind takes place in our own day?

Q. Did the Jews, in the time of the Saviour, believe in the existence of multitudes of demons? A. They did.

Q. What were their views in relation to the nature of these evil beings?

A. They believed them to be the spirits of deceased wicked men, which were permitted to return to the earth and torment mankind.

Q. From whom did the Jews obtain this doctrine of demonology?

A. From the heathen, who believed the very atmosphere was filled with the spirits of the dead.

Q. Did the heathen believe in a great variety of demons?

A. They did. They had their good and evil demons-their celestial, ærial, aquatic, terrestrial, and subterranean demons.

Q. Are such views founded in reason?

Q. Are there any in Christian lands, who now believe these heathen notions to be true?

A. There are few, if any.

Q. Do not the enlightened of all sects, unite in rejecting the belief in these heathen demons, as absurd in the extreme?

A. They do.

Q. What conclusion must we draw from this fact? A. If it is allowed that the demons believed in by the heathen, were fabulous beings, existing only in their benighted imaginations, consistency requires us to allow that the same notions, when adopted by the Jews, were also erroneous.

Q. Can sentiments which are false and absurd when believed by heathen, become true and reasonable when adopted by Jews or Christians?

Q. But is it not said repeatedly, in the New Testament, that the Saviour cast out devils?

A. It is.

Q. How are we to understand these declarations? A. We should understand them in an accommodated sense-as teaching that Jesus did certain miracles, which the people who witnessed them, believed to be casting out demons; but we are not necessarily to suppose that the persons upon whom these miracles were performed were actually possessed with demons, or the spirits of deceased wicked men.

Q. If there were really no demons to be cast out, why did not the Redeemer correct the Jews, when they called so many of his miracles the casting out of these imaginary beings?

A. The reasons for this are many and obvious.
Q. Can you name some of them?

A. Jesus evidently did not deem it necessary or important to undertake to correct all the erroneous and absurd notions of that age. The Jews were exceedingly superstitious and bigotted. They entertained a vast variety of dogmas of the most unreasonable and foolish description. Had Christ turned his attention to these minor errors, and endeavored to banish from the minds of the people all the absurdities they cherished, it would have occupied his whole time and attention.

Q. What different course did he prefer to follow? A. Rather than to spend his time upon the multi

tude of these lesser errors, he deemed it more important to correct the greater errors which the Jews entertained in regard to the character of God, and the principles by which he is governed in his dealings with the world, and to devote his whole energy to the establishment of his gospel among men ; knowing that wherever that gospel prevailed it would unavoidably sweep away this doctrine of demons, and all like false notions.

Q. Has the spread of the gospel proved this position true?

A. It has; wherever the gospel prevails, all heathen notions and false doctrines vanish away.

Q. What would have been the result, if the Redeemer had turned his attention more particularly to the correcting of the Jewish notions in relation to demons?

A. We have no reason to take it for granted he would have been successful in this effort. If they would not believe him to be the Son of God, when his assertion was substantiated by his stupendous miracles, it is not to be supposed they would have believed his bare declaration that their doctrine of demons was a wretched error stolen from the heathen.

Q. Did not Jesus sometimes refer to false notions which the Jews entertained, without deeming it important to correct them?

A. He did.

Q. Can you give an instance of this description? A. On a certain occasion the Pharisees accused Christ of casting out devils, or demons, by the power of "Beelzebub, the prince of devils." In reply he exclaimed, "If I by Beelzebub cast out devils, by whom do your children cast them out?"

Q. What was Beelzebub?

A. It was an idol, worshipped at Ekron, as the god of flies.