we forbad him, because he followeth not us. 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. For he that is not against us is on our part. 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. 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. And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: where their worm dieth not, and the fire is not quenched. And if thy foot offend thee, cut it off it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: where their worm dieth not, and the fire is not quenched. And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: where their worm dieth not, and the fire is not quenched. For every one shall be salted with fire, and every sacrifice shall be salted with salt. Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.

This incident ought perhaps to be considered in connection with the failure of the apostles to cast out a devil, which is recorded in the former part of the chapter, and as a renewal of the same

K

lesson. It is not unlikely that the stranger had tried the effect of observing such preparatory requisites as our Lord had declared necessary; and that his trial had been permitted to succeed, partly for evidence to improve his own faith; but still more, with a view of renewing in the minds of the apostles the impression made by their failure. It would naturally present itself to their minds in a reflection of this form. "We who are his commissioned and chosen followers, by neglecting the appointed means, fasting and prayer, failed to perform the miracle of casting out a devil; and here is one, who is not yet in the train of our Master's followers, and nevertheless by duly performing the ceremony in his name, he has succeeded. Let us and others then beware of supposing our Lord's power and ours alike. and ours alike. His is independent, and his own; ours derived from him, and subject to his arbitrary appointment.”

Beyond this, which may be regarded as the primary intent, for which our Lord permitted the stranger to perform the miracle of casting out devils in his name, it served incidentally as an occasion for repeating another lesson which he

had also lately given them. Ever since the Transfiguration, and his plain statement respecting the near approach of his kingdom, the apostles had displayed feelings of ambition, and were congratulating themselves on the place they held as the chosen attendants of the future monarch, and even disputing amongst themselves about priority. It was this feeling which seems to have stimulated the complaint against the stranger, who, at this critical moment, was presuming to assume a part like theirs; and it was against this feeling that our Lord directed the remarks which conclude this chapter. They convey a solemn warning to his apostles, against throwing any impediments in the way of those who were likely to join them, as candidates for his favour, and partakers of his free grace. By way of reminding them of former lessons, in which he had taught them what manner of spirit they were of, he connects his present admonition with that which he before gave them, when they, as now, disputed amongst themselves for priority. For this purpose it is, that he introduces into his language the image of a child-the symbol which he had on that occasion adopted. At that time

he had set a child in the midst of them; he now recalls the lesson to their minds, and connects it with the present by the metaphor he uses, "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." The various strong figures, by which he goes on exhorting them to sacrifice the dearest and most cherished prejudices, rather than fail in this respect, may perhaps have been in like manner connected with some expressive action or word which is not recorded. Their meaning however, and its connection with the reproof, is plain-they were the salt of the earth; their rewards were to be proportioned to their alacrity in spreading that society which they seemed desirous to circumscribe in removing, not in creating, scruples.

CHAPTER X.

THE QUESTION OF THE PHARISEES RESPECT

ING DIVORCE.

Ver. 1-12.

And he arose from thence, and cometh into the coasts of Judæa by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again. And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. And he answered and said unto them, What did Moses command you? And they said, Moses suffered to write a bill of divorcement, and to put her away. And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. But from the beginning of the creation God made them male and female. For this cause shall a man leave his father and mother, and cleave to his wife; and they twain shall be one flesh: so then they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. And in the house his disciples asked him again of the same matter. And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. And if a woman shall put away her husband, and be married to another, she committeth adultery.