visible and illustrious representation of these in the glorified appearance of Christ, and Moses and Elias, has been already explained, and is appealed to by St. Peter, who saw it, as one convincing proof, among others, that " he had not followed cunningly devised fables," when he made known "the power and coming of our Lord Jesus Christ." And, indeed, since these two doctrines, A RESURRECTION, and A DAY OF JUDGMENT, are two of the most essential and fundamental articles of our faith; and since it was one of the chief purposes of the Christian revelation, "to bring life and immortality to light," no wonder that God should graciously condescend to confirm these great truths to us in so many various ways; by words and by actions, by prophecies, by miracles, and by celestial visions.

LECTURE XVI.

MATTHEW XVIII.

THE subject of this Lecture is a part of the eighteenth chapter of

St. Matthew.

It is evident that the disciples of our Lord were, for a considerable time, possessed with the imagination which prevailed universally among the Jews respecting their Messiah, that their Master's kingdom was to be a temporal one; that he was at some time or other to become a prince of great power and splendour, and that they of course should enjoy the largest share of his favour, and be placed in situations of great distinction and great emolument. And this delusion had taken such strong hold upon their minds, that

although

although our Lord took frequent opportunities of combating their error, and made use of every means in his power to undeceive them, yet they still persisted in maintaining their favourite opinion; and in the beginning of this chapter they came to Jesus, saying, Who is the greatest in the kingdom of heaven? It appears, from the parallel passage in St. Mark, that they had been disputing by the way who should be the greatest. Our Lord knowing this, and finding that all he had said on this subject had produced no effect upon them, determined to try whether a different mode of conveying his sentiments to them might not strike their minds more forcibly. He therefore had recourse (as in the case of the transfiguration) to what may be called a visible kind of language. He took a little child, and placing him before them, bid them contemplate the innocence and simplicity, the meekness and humility which marked its countenance; and then assured them, that unless they were converted, and became

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became as little children; that is, unless a total change took place in the temper and disposition of their minds, unless they became as unambitious and unaspiring, as meek, as humble and contented, as little concerned about worldly honours and distinctions, as the child before them, they could not enter into the kingdom of heaven; they could never be considered as true objects of Christ's kingdom here, or be capable of inheriting the rewards of heaven hereafter. In the In the eye of God, true humility is a most sublime virtue; and whoever shall humble himself as this little child, the same is greatest in the kingdom of heaven. Our Lord then goes on to say, "Whosoever receiveth one such little child in my name, receiveth me." That is, it is men of humble minds and meek dispositions, whom I most highly prize, and whom I most strongly recommend to the notice, the kindness, the protection of all those who are friends to me and my religion; and so dear are men of this description to me, that I make

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their interests my own, and I shall consider every man who receives, and assists, and encourages them on my account, and for my sake, as receiving me. But if, instead of receiving and protecting these my humble disciples, any one should dare to injure them, he must expect the severest marks of my displeasure. "Whoso shall offend one of these little ones which believe in me, it were better for him that a mill-stone were hanged about his neck, and that he were drowned in the depth of the sea. Woe unto the world, because of offences; for it must needs be that offences come; but woe to that man by whom the offence cometh."

In order to comprehend the full meaning, of this denunciation, it will be necessary to explain the peculiar meaning of the word offend. Now this expression in the present passage, as well as in many other parts of the New Testament, signifies to cause any one to fall from his faith, to renounce his belief in Christ by any means whatever; and against every one

that