subject of toleration in religion. The apostle John said to Him, "Master, we saw one casting out devils in Thy name, and he followeth not us: and we forbad him, because he followeth not us." The man was doing a good work without doubt. He was warring on the same side as the apostles, beyond question. But this did not satisfy John. He did not work in the company of the apostles. He did not fight in line with them. And therefore John had forbidden him.-But let us hear now what the great Head of the Church decides! "Jesus said, forbid him not; for there is no man which shall do a miracle in my name that can ligthly speak evil of me. For he that is not against us, is on our part.'

Here is a golden rule indeed, and one that human nature sorely needs, and has too often forgotten. Men of all branches of Christ's Church are apt to think that no good can be done in the world, unless it is done by their own party and denomination. They are so narrowminded, that they cannot conceive the possibility of working on any other pattern but that which they follow. They make an idol of their own peculiar ecclesiastical machinery, and can see no merit in any other. They are like him who cried when Eldad and Medad prophesied in the camp, "My lord Moses forbid them." (Num. xi. 28.)

To this intolerant spirit we owe some of the blackest pages of Church history. Christians have repeatedly persecuted Christians for no better reason than that which is here given by John. They have practically proclaimed to their brethren, "you shall either follow us, or not work for Christ at all."

Let us be on our guard against this feeling. It is only too near the surface of all our hearts. Let us study to realize that liberal, tolerant spirit which Jesus here recommends, and be thankful for good works wheresoever and by whomsoever done. Let us beware of the slightest inclination to stop and check others, merely because they do not choose to adopt our plans, or work by our side. We may think our fellow Christians mistaken in some points. We may fancy that more would be done for Christ, if they would join us, and if all worked in the same way. We may see many evils arising from religious dissensions and divisions.-But all this must not prevent us rejoicing if the works of the devil are destroyed and souls are saved. Is our neighbour warring against Satan? Is he really trying to labour for Christ? This is the grand question. Better a thousand times that the work should be done by other hands than not done at all. Happy is he who knows something of the spirit of Moses, when he said, “Would God that all the Lord's people were prophets; "-and of Paul, when he says, " If Christ is preached, I rejoice, yea, and will rejoice."* (Num. xi. 29; Phil. i. 18.

* The remarks of Quesnel on this passage are interesting,—and doubly so when we remember that the writer was a Roman Catholic. He says, "That which John here does, is an example of an indiscreet zeal for the interests of Christ. The most holy persons have sometimes occasion to secure themselves from secret emulations. We very easily mingle our own interests with those of God; and our vanity uses the glory of His name only as a veil. A preacher sometimes imagines that his only desire is, that men should follow Christ, and adhere to His word; and it is himself whom he desires they should follow, and to whom he is very glad to find them adhere."

"Christ suffers many things in His Church, which are done without His mission; but He makes them contribute to the

We see, for another thing, in these verses, the need of giving up anything that stands between us and the salvation of our souls. The "hand" and the "foot" are to be cut off, and the "eye" to be plucked out, if they offend, or are occasions of falling. The things that are dear to us as eye, foot, or hand, are to be cast off and given up, if they injure our souls, whatever pain the sacrifice may cost us.

This is a rule that sounds stern and harsh at first sight. But our loving Master did not give the rule without cause. Compliance with it is absolutely necessary, since neglect of it is the sure way to hell. Our bodily senses are the channels through which many of our most formidable temptations approach us. Our bodily members are ready instruments of evil, but slow to that which is good. The eye, the hand, and the foot are good servants, when under right direction. But they need daily watching, lest they lead us into sin.

Let us resolve by God's grace to make a practical use of our Lord's solemn injunction in this place. Let us regard it as the advice of a wise physician, the counsel of a tender father, the warning of a faithful friend. However men may ridicule us for our strictness and preciseness, let us habitually "crucify our flesh with its affections and lusts." Let us deny ourselves any enjoyment, rather than incur peril of sinning against God. Let us walk in Job's steps: He says, "I made a covenant with mine eyes. (Job xxxi. 1.) Let us remember Paul: He says, "I keep

establishment of His kingdom. Whatever reason we may have to fear that some persons will not persevere in goodness, we must notwithstanding suffer them to continue their endeavours, when they appear to be any ways useful. God Himself authorizes such persons, since it is He who performs the good in them."

under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a cast away." (1 Cor. ix. 27.)

We see, in the last place, in these verses, the reality, awfulness, and eternity of future punishment. Three times the Lord Jesus speaks of "hell." Three times He men tions the "worm that never dies." Three times He says that "the fire is not quenched."

These are awful expressions. They call for reflection rather then exposition. They should be pondered, considered, and remembered by all professing Christians. It matters little whether we regard them as figurative and emblematic. If they are so, one thing at least is very clear. The worm and the fire are emblems of real things. There is a real hell, and that hell is eternal.

There is no mercy in keeping back from men the subject of hell. Fearful and tremendous as it is, it ought to be pressed on all, as one of the great truths of Christianity. Our loving Saviour speaks frequently of it. The apostle John, in the book of Revelation, often describes it. The servants of God in these days must not be ashamed of confessing their belief in it. Were there no boundless mercy in Christ for all that believe in Him, we might well shrink from the awful topic. Were there no precious blood of Christ able to cleanse away all sin, we might well keep silence about the wrath to come. But there is mercy for all who ask in Christ's name. There is a fountain open for all sin. Let us then boldly and unhesitatingly maintain that there is a hell, and beseech men to flee from it, before it be too late. "Knowing the terrors of the Lord," the worm, and the fire, let us "per

suade men." (1 Cor. v. 11.) It is not possible to say too much aboutChrist. But it is quite possible to say too little about hell.

Let the concluding words of our Lord ring in our ears, as we leave the passage:-"Have salt in yourselves, and have peace one with another." Let us make sure that we have in our hearts the saving grace of the Holy Ghost, sanctifying, purifying, preserving from corruption, our whole inward man. Let us watch the grace given to us with daily watchfulness, and pray to be kept from carelessness and sin, lest we be overtaken in faults, bring misery on our consciences, and discredit on our profession. Above all let us live in peace one with another, not seeking great things, or striving for the preeminence, but clothed with humility, and loving all who love Christ in sincerity. These seem simple things. But in attending to them is great reward.*

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*The last verse but one in the passage now expounded, appears to baffle all the commentators. I allude of course to the words, 'Every one shall be salted with fire, and every sacrifice shall be salted with salt." The true meaning of these words and their connexion with the context, are problems which seem not yet solved. At all events, not one of the many interpretations which have been hitherto proposed is entirely satisfactory. We must confess that it is one of those knots which are yet untied in the exposition of Scripture.

1. Some think that our Lord is speaking only of the wicked and their future punishment, and that He means,-"every lost soul shall be salted with the fire of hell, even as every sacrifice under the law of Moses is salted with salt." This appears to be the view held by Whitby.

2. Some think that our Lord is speaking only of the righteous and their fiery trials in this life, by which they are purified and preserved from corruption, and that He means,-"every true dis ciple of mine shall be as it were salted and passed through the fire of tribulation, even as every sacrifice is salted with salt." Of those who think that our Lord speaks only of the righteous, some think