Here then, in the child which Jesus took and set in the midst of them, the apostles saw an example of that character which God accepts and approves. And they saw not only the character they must imitate, but the character they must receive, and treat with all regard. They who dispute among themselves which shall be the greatest, are also disposed to admire those who are great: and whilst they admire the great, to despise the humble. "The meek of the earth,” they who "set not by themselves, but are lowly in their own eyes," are often overlooked by others, and not valued as they deserve. There is a natural propensity to court those who exalt themselves; and those who claim most, often obtain most. Our Lord here says to his disciples, "It shall not be so amongst you." 5 Ye must esteem those best, whom God approves best and those whom he most approves, are they who "humble themselves as this little child." Therefore, whosoever shall receive one of such children in my name, receiveth me. Whoever shows favour and kindness to one of the lowest and humblest of his fellow creatures, in my name, i. e. for my sake, because he is one whom I came to save, he does it " unto the Lord;" and the Lord shall reward him. He receives and favours, he does not despise, but honours, one of my brethren: and inasmuch as he honours one of the least of my brethren, he honours me: nay, not me only, but him that sent me. 66 My Father will love him; and we will come unto him, and make our abode with him." 7 For with God "there is no respect of persons; 6 Ib. xviii. 4.

5 Matt. xx. 26.

7 John xiv. 24.

but in every rank" he that feareth God, and worketh righteousness, is accepted of him.” ®

It is one of the great blessings of the gospel, that it establishes among men the only equality, of which the nature of mankind is capable. It lifts the poor man out of his low estate, and sets him on a level with the highest, as being redeemed by the same Lord, and heir of the same inheritance. The rich and the poor, the wise and the simple, are all alike in their original condition; all lie under wrath, for that "all have sinned." Delivered from that wrath, through "Him who loved them, and gave himself for them," they are still alike in his sight: the sun of his favour shines with equal brightness upon the highest and the lowest of his people. And so amongst his people there ought to be the same impartial regard towards all, high and low, rich and poor, one with another. But Jesus knew how deeply that natural feeling is seated, which admires earthly greatness, and pays deference to wealth and power. He does not condemn that deference, which gives "honour where honour is due."9 But he points out the true source of honour, the favour of God; and he shows that the favour of God belongs to him, not who exalts himself, but who humbles himself even as a little child.

8 See Acts x. 34.

9 Rom xiii. 8.

LECTURE LVI.

PARTY SPIRIT REBUKED.

MARK ix. 38-42.

38. And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us : and we forbad him, because he followeth not us.

1

This was said in a spirit of jealousy which is very common and natural. John did not inquire what the man was engaged in, whether a good work or a bad one: but, Is he of our party? Does he attach himself to us?

2

A like spirit appeared in very early times. When the Israelites were in the wilderness, "there ran a young man and told Moses, and said, Eldad and Medad do prophesy in the camp. And Joshua the son of Nun, the servant of Moses, answered and said, My lord Moses, forbid them." The answer of Moses was in the same tone, as the answer of Jesus to the apostle. "Enviest thou for my sake? Would God that all the Lord's people were prophets, and that the Lord would put his Spirit upon them."

This is supposed to have been one of the disciples of John the Baptist.

2 Numb. xi. 27.

"Some in

St. Paul writes in the same strain of some who followed not him, but personally opposed him, and yet proclaimed the truth of the gospel. deed preach Christ out of envy and strife;-of contention, not sincerely, supposing to add afflictions to my bonds. What then, notwithstanding, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice." Even if they have more desire to bring me into disrepute, and make a party to themselves, than to win souls to Christ, that I leave to their own consciences,whether in pretence or truth, the gospel is made known, and I am satisfied; nay, find a cause of rejoicing.

Thus he had imbibed the spirit of his Master, who reproved his faithful servant's jealousy.

39. But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me.

40. For he that is not against us is on our part.

Forbid him not for there is no man which shall do a miracle in my name, that can lightly speak evil of me. You say, that he is casting out devils: and you say, that he followeth not us. Forbid him not. Whether he followeth us or no, he is doing a good work; and he cannot be an enemy of me or mine, who does a good work in my name. He cannot "enter the strong man's house, and spoil his goods," unless he goes in the name of him who is stronger still. And if he does this, he is not against us; nay, he is on our part, he is serving our cause.

' Phil. i 14-18.

Matt. xii. 29.

This is a practical explanation of our Lord's doctrine concerning false prophets. "Ye shall know

them by their fruits. Do men gather grapes of thorns, or figs of thistles ?" 5 Can valuable produce come from an useless or pernicious tree? Or can that tree be useless or pernicious which bears valuable fruit? Can that man deserve condemnation, who is relieving others from the heaviest misfortunes? who is casting out devils in my name?

Yet on a former occasion the Lord had uttered a sentence which seems to contradict his judgment here. In reply to the Pharisees, who represented him as casting out devils through Beelzebub the prince of the devils; he shows the inconsistency of that pretence, and pronounces as a sort of maxim, "He that is not with me, is against me; and he that gathereth not with me, scattereth abroad."6 So saying, he spoke of one who was not a friend, but an enemy to the cause, and only waited opportunity to betray it. Whilst in this answer to John, he describes one who, instead of a covert enemy, is secretly a friend. Suppose one who was aware of a plot laid against another, and did not warn him of the danger: he would be a covert enemy. In such a case, "not gathering with him,"-i. e. not assisting him, he would be in fact "scattering abroad:" doing him the greatest injury. If Paul's nephew, when he came to know of the conspiracy formed against him, had not reported it to Paul; he would have been "gathering with" Paul's enemies; not being "for him," he would have been "against him." But in the present case, there was not a covert enemy, but a

Matt. vii. 16. 6 Matt. xii. 30. 7 Acts xxiii, 12-16.