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." 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 recompence 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.

2

See Parable of the Sower, Mark iv. 17, Luke viii. 13

3 Matt. xviii. 7.

LECTURE XCVI.

NECESSITY OF RENOUNCING ALL OCCASIONS OF OFFENCE. THE CHRISTIAN'S TRIAL.

MARK ix. 43-50.

We left Jesus in the midst of a discourse, in which he had pronounced a blessing on all who should favour the least of his disciples, should relieve their difficulties or mitigate their afflictions. Whosoever shall give you a 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. He had also declared the sad consequence which should follow the oppressing them, and causing them to fall from the faith. Whosoever shall offend one of these little ones which believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.

This leads him to speak further, and more generally of the danger of inducement to sin; of causes of offence; of whatever occasions a departure from God. Rather than yield to these, or be subject to them, it was expedient to submit to the greatest self-denial and the dearest sacrifice.

(Matt. xviii. 8-10.)

43. 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 :1

'See Isa. lxvi. 24.

44. Where their worm dieth not, and the fire is not quenched.

45. 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:

46. Where their worm dieth not, and the fire is not quenched.

47. 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:

48. Where their worm dieth not, and the fire is not quenched.

:

In these figurative expressions, the eye or the limb signify the occasion of offence; i. e. the occasion of departing from the faith, or of acting inconsistently with it: whether that occasion be a passion, a desire, as in a similar passage which occurs in St. Matthew: or whether it be, as seems to be meant here, a friend who is loved, or an enemy who is dreaded. If he be an enemy, woe be unto him if he be a friend, if one of thy own household become thy foe, beware of him: though he be dear to you as one of the most valuable members of the body, cut off the connexion, and cast it from thee. It is better for thee, with the loss of that which is most precious in this world, with a loss which leaves you as it were halt, and maimed, and blind, to enter into the kingdom of God, than after the enjoyment of every earthly comfort to be cast into hell fire, where their worm dieth not, and the fire is not quenched. "For we look not at the things which are seen, and are temporal,

2 Ch. v. 29, 30.

but at the things which are not seen and are eternal."

When Nicodemus, for example, being one of the Pharisees, took the part of Jesus, saying, (John vii. 51,) "Doth our law judge any man, before it hear him, and know what he doeth? They answered and said unto him, Art thou also of Galilee ?"

Now here the Pharisees were to Nicodemus in the place of the right hand or right eye, which he was to cast from him. They were a stumblingblock in his way. To do what duty required, and separate himself from the party to which he belonged, was no easy trial. Nothing could make him consent to this, except a conviction that it was desirable to enter into the kingdom of God, with a despised and persecuted party, rather than with the approbation of rulers and friends to be cast into hell.

To

When the early Christians saw fit to make common cause and common purse, and those who were possessors of lands or houses sold them for the support of others, the estate of Ananias and Sapphira was their snare. It was an offence to them: and “ they kept back part of the price, and brought a certain part, and laid it at the apostles' feet." give up the whole of the possession, would evidently have been to them like the parting with a hand, or a foot, or an eye. It was a self-denial to which they could not consent. But it would have been better for them to enter into the kingdom of God maimed of their earthly possessions, than having their whole fortune to be cast into hell fire, 3 Acts iv. 32-37 ; V. 1-3.

M M

where their worm dieth not, and the fire is not quenched.

He

It was needful, therefore, for our Lord to urge these strong enforcements. He knew the trials to which his disciples must be exposed; not his present disciples alone, but other in every future age. knew that nothing except the most overpowering motives could engage them to resist temptation, and remain stedfast in the faith. Therefore, he leaves them motives which might well have this effect, and supply strength to the weakness of na"What shall it profit a man, if he should gain the whole world, and lose his own soul?"

ture.

The whole is concluded with a remark, which shows it to be part of the will of God, that his people should be proved by trials of this kind.

49. For every one shall be salted with fire, and every sacrifice shall be salted with salt.

As much as to say, Do not wonder at the mortification which I have been predicting and requiring. Every one must expect to undergo mortification, and consent to self-denial."

Under the law it was commanded, being rendered necessary by the climate of Judea, (Lev. ii. 13,) "Every oblation of thy meat offering shalt thou season with salt: neither shalt thou suffer the salt of the covenant of thy God to be lacking from the meat offering. With all thy sacrifices thou

* The explanation here given of those two verses will be found in Bp. Hurd, Sermon XI. It appears to me the best solution of a passage of acknowledged difficulty.