There is, unhappily, only too much necessity for impressing these truths upon people. It is a mournful fact, that few steps in life are generally taken with so much levity, self-will, and forgetfulness of God as marriage. Few are the young couples who think of inviting Christ to their wedding! It is a mournful fact that unhappy marriages are one great cause of the misery and sorrow of which there is so much in the world. People find out too late, that they have made a mistake, and go in bitterness all their days. Happy are they, who in the matter of marriage observe three rules. The first is to marry only in the Lord, and after prayer for God's approyal and blessing. The second is not to expect too much from their partners, and to remember that marriage is, after all, the union of two sinners, and not of two angels. The third rule is to strive first and foremost for one another's sanctification. The more holy married people are, the happier they are. "Christ loved the church, and gave Himself for it, that He might sanctify it." (Eph. v. 25, 26.)

*There is an expression in this passage which claims special observation. The Pharisees told our Lord, that "Moses suffered to write a bill of divorcement, and to put her away." The answer of our Lord is very remarkable. He says, "For the hardness of your hearts he wrote you this precept." And He then goes on to show that this permission to divorce was a proof that their forefathers had fallen below the original standard of marriage, and were dealt with as being in a weak and diseased state of soul. For He says, "But from the beginning of the creation God made them male and female."

The expression throws much light on some portions of the civil law of Moses. It shows us that it was an institution which in some of its requirements was specially adapted to the state of mind in which the Israelites were, on first leaving the land of Egypt. It was not intended in all its minute particulars to be a code of perpetual obligation. It was meant to lead on to something better and higher, when the people were able to bear it. The possession

MARK X. 13-16.

13 And they brought young children to him, that he should touch them and his disciples rebuked those that brought them.

14 But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not; for of such

is the kingdom of God.

15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.

16 And he took them up in his arms, put his hands upon them, and blessed them.

THE scene brought before us in these four verses is deeply interesting. We see young children brought to Christ, "that He should touch them," and the disciples rebuking those that brought them. We are told that when Jesus saw this He was "much displeased," and rebuked His disciples in words of a very remarkable tenor. And finally we are told, that "He took them up in His arms, put His hands upon them and blessed them."

of it was undoubtedly a great privilege, and one of which the Jews might justly glory. Yet in glorying they were to remember also, that their law contained some grounds for humiliation. Its very permission to obtain divorce on light grounds, was a standing witness of the hardness and cruelty of the people. It was thought better to tolerate such divorces, than to have the nation filled with murder, adultery, cruelty, and desertion. In short, the very law of which the Jew boasted, was shown by our Lord to contain permissive statutes, which were in reality written to his shame.

The expression throws light on the position of God's people in this world of sin. It shows us that there may be things tolerated and permitted by God, both in churches and states, not because they are the best things, but because they are the things best suited to the church or state in which they are found. It is vain to expect perfection in any government, or in any church. If we have the essentials of justice in the one, and of truth in the other, we may be content. God tolerated many things in the government of Israel, until the time of reformation. Surely we may tolerate many things too. To spend our lives in searching after an imaginary state of perfection, either civil or ecclesiastical, is at best a waste of time. If God was pleased to suffer some things in Israel "for the hardness of their hearts," we may well endure some things in churches and states which we do not quite like. There is a balance of evil in every position in the world. There are imperfections every where. The state of perfection is yet to come.

Let us learn, for one thing, from this passage, how much attention the souls of children should receive from the Church of Christ. The Great Head of the Church found time to take special notice of children. Although His time on earth was precious, and grown up men and women were perishing on every side for lack of knowledge, He did not think little boys and girls of small importance. He had room in His mighty heart even for them. He declared by His outward gesture and deed, His good will toward them. And not least, He has left on record words concerning them, which His Church should never forget, "Of such is the kingdom of God."

We must never allow ourselves to suppose that little children's souls may be safely let alone. Their characters for life depend exceedingly on what they see and hear during their first seven years. They are never too young to learn evil and sin. They are never too young to receive religious impressions. They think in their childish way about God, and their souls, and a world to come, far sooner and far more deeply than most people are aware. They are far more ready to respond to appeals to their feeling of right and wrong than many suppose. They have each a conscience. God has mercifully not left Himself without a witness in their hearts, fallen and corrupt as their natures are. They have each a soul which will live for ever in heaven or in hell. We cannot begin too soon to endeavour to bring them to Christ.

These truths ought to be diligently considered by every branch of the Church of Christ. It is the bounden duty of every Christian congregation to make provision for the

spiritual training of its children. The boys and girls of every family should be taught as soon as they can learn,— should be brought to public worship as soon as they can behave with propriety,—should be regarded with affectionate interest as the future congregation, which will fill our places when we are dead. We may confidently expect Christ's blessing on all attempts to do good to children. No church can be regarded as being in a healthy state which neglects its younger members, and lazily excuses itself on the plea, that "young people will be young," and that it is useless to try to do them good. Such a church shows plainly that it has not the mind of Christ. A congregation which consists of none but grown up people, whose children are idling at home or running wild in the streets or fields, is a most deplorable and unsatisfactory sight. The members of such a congregation may pride themselves on their numbers, and on the soundness of their own views. They may content themselves with loud assertions that they cannot change their children's hearts, and that God will convert them some day if He thinks fit. But they have yet to learn that Christ regards them as neglecting a solemn duty, and that Christians who do not use every means to bring children to Christ are committing a great sin.

Let us learn, for another thing, from this passage, how much encouragement there is to bring young children to be baptized. Of course it is not pretended that there is any mention of baptism, or even any reference to it in the verses before us. All we mean to say is that the expressions and gestures of our Lord in this passage, are a strong indirect argument in favour of infant baptism. It

is on this account that the passage occupies a prominent place in the baptismal service of the Church of England.

The subject of infant baptism is undoubtedly a delicate and difficult one. Holy and praying men are unable to see alike upon it. Although they read the same Bible, and profess to be led by the same Spirit, they arrive at different conclusions about this sacrament. The great majority of Christians hold, that infant baptism is Scriptural and right. A comparatively small section of the Protestant Church, but one containing many eminent saints among its members, regards infant baptism as unscriptural and wrong. The difference is a melancholy proof of the blindness and infirmity which remain even in the saints of God.

But the difference now referred to, must not make members of the Church of England shrink from holding decided opinions on the subject. That church has declared plainly in its Articles, that "The baptism of young children is in any wise to be retained, as most agreeable with the institution of Christ." To this opinion we need not be afraid to adhere.

It is allowed on all sides that infants my be elect and chosen of God unto salvation,-may be washed in Christ's blood, born again of the Spirit, have grace, be justified, sanctified, and enter heaven. If these things be so, it is hard to see why they may not receive the outward sign of baptism.

It is allowed furthermore that infants are members of Christ's visible church, by virtue of their parent's Christianity. What else can we make of St. Paul's words,

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now are they holy." (1 Cor. vii. 14.) If this be so, it