Matt. xvii. 22-23. Luke ix. 44-50.

Matt. xviii. 1-9.

LECTURE XCV.

HUMILITY IS TAUGHT BY THE EXAMPLE OF A
CHILD.

THE DISCIPLES ACCUSE ONE WHO FOLLOWED
NOT WITH THEM.

MARK ix. 30—42.

30. And they departed thence, and passed through Galilee; and he would not that any man should know it.

31. For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.

32. But they understood not that saying, and were afraid to ask him.

33. And he came to Capernaum: and being in the house, he asked them, What was it that ye disputed among yourselves by the way?

34. But they held their peace: for by the way they had disputed among themselves who should be the greatest.

35. And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.

36. And he took a child, and set him in the midst of them and when he had taken him in his arms, he said unto them,

37. Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.

This was figurative instruction. It is not on the child itself, but on the character of the child, that the blessing is pronounced. The child is taken

and set in the midst, as an example of the character which is approved of God. The child is meek and humble, from the simplicity of its age. The man must be meek and humble, through the power of divine grace. And those who are thus meek and humble, are to be received in Christ's name: they are "the poor in spirit,” to whom he has pledged a blessing.

The Pharisee and the publican, (as described Luke xviii. 9,) may be samples of the two states of mind, one of which is approved, the other condemned. The Pharisee, like the disciples when they disputed among themselves who should be greatest, had an high opinion of himself and his own merits. It is expressed in the words, "Lord, I thank thee that I am not as other men are." Such an one might be justly rebuked by the sentence, If any man desire to be first, the same shall be last of all, and servant of all. For "he that exalteth himself shall be abased."

The publican, on the contrary, "would not lift up so much as his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner.” Here was the simple and humble spirit represented by the image of the child. And to that simple spirit of self-renunciation and conscious unworthiness, Gospel offered, and the Such are dear to Christ

are the promises of the Divine approval given. and dear to Almighty God, and are therefore to be dear to the followers of Christ, and kindly treated by his ministers. Whosoever shall receive one of such children, in my name, receiveth me; and whosoever shall receive me, receiveth not me, (alone,)

but him that sent me. "For many that are first shall be last, and the last first."

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.

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.

We do not know the particular case to which this complaint of John alluded; or how one could be casting out devils in the name of Christ, and yet not follow his party. Some imagine that it may have been one of the Baptist's disciples.

Occasion, however, is given to an important remark. 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.

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?" Can valuable produce come from an useless or pernicious tree? Or can that tree be useless or pernicious which bears va

luable fruit? Can that man be deserving of condemnation, who is relieving others from their heaviest misfortunes? who is casting out devils in my name?

In the same spirit St. Paul wrote of some who followed not him, did not belong to his party, but still proclaimed the truth of the gospel. (Phil. i. 14-18.) "Some indeed preach Christ even of envy and strife; and some also of good will: the one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: but the other of love, knowing that I am set for the defence of the gospel. What then? notwithstanding, every way, whether in pretence or in truth, Christ is preached and I therein do rejoice, yea and will rejoice."

The circumstance here brought forward, and made matter of complaint by the disciples, leads our Lord to allude to a time, not now distant, when a much severer trial of opposition awaited them, than that of a man's following not their company: when many, instead of merely not being against them, should revile, and persecute his meek and humble followers, only because they were his followers: and many, because they professed his name, should suffer hunger and thirst and cold and nakedness. So that the remark, He that is not against us, is on our part, seems to introduce a thought of this kind. Indeed, it is no small thing, not to be against us. And blessed are towards me and

they, who are so far well disposed my religion."

41. For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.

42. And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.

Great difficulties were approaching. "Affliction and persecution should arise for the word's sake.”1 Many should "be offended," and "fall away." This would be grievous for them: but still more grievous for "that man by whom the offence cometh." A death which might appear dreadful at the time, would be a far lighter evil than the future retribution reserved for the enemy of one of these little ones.

And in proportion should be the recompense of any who should favour the disciples, and assist them in their distress: who should relieve their fiery trial, even by a cup of water, and the kindness which accompanied it. Such circumstances try what is in the heart: whether men value others, because they belong to Christ. They cannot love the Christian as a Christian, unless they love the Christian's Lord. And as "the Lord knoweth them that are his," and will avenge them in the end; so also will he reward them, and all who favour them, with an exceeding great reward.

'See Parable of the Sower, Mark iv. 17, Luke. viii. 13. 2 Matt. xviii. 7.