"And when they were come to Capernaum, they that received tribute money came to Peter, and said, "Doth not your master pay tribute?" Now to comprehend this allusion, you must understand it was the temple money that was here demanded, and not a civil tax inflicted by Cæsar for Cæsar's maintenance. It was an ecclesiastical tax, or what we should call a churchrate inflicted on the people for the maintenance of the temple and the means of public worship in that country. Jesus said, "What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?" Peter answered, “Of strangers;" that is, the sons of princes in ancient times did not pay tribute, but only the citizens or the people. Now Jesus says, "As this is an ecclesiastical tax for the maintenance of the temple, I am the Son of the great King, and therefore I may plead exemption from the payment of this tax." But that there might be an example for you, and for all people, he paid a tax for the maintenance of a religion that was corrupt. Now suppose that I were, what I am not, opposed to the established religion of the country I live in, I should give my money without hesitation towards its maintenance if enjoined by the laws. If I were in Turkey, I would pay the money that the sultan demands for the maintenance of religion there; and if I were in Hindostan, I would pay the rate levied for the maintenance of Hindooism, if it were ordered to be paid by competent authority. I would try to do everything in my power to get a repeal of the tax, if so allowed; but as long as the rate is law, so long it is duty to pay it. do therefore believe that some of our brethren do not act according to the clear and obvious meaning of the

I

New Testament, when they refuse to pay church-rates that are exacted by competent authority. Try to alter the law, if you like; but as long as the law exists, obedience to it is duty. You say to me, perhaps, That is your opinion, because you belong to a church establishment. It is no such thing. I base it upon this solemn deed of our blessed Lord. Whether it were church or dissent, it is certain that he wrought a miracle in order to pay the ecclesiastical tax that was due for maintenance of the temple of Jerusalem. If I should be called upon to pay towards the support of the religion of the country in which I happen to reside, if it be a false religion, I am sorry for it; but if it be the same as my own, except as regards forms, I am surely large-hearted enough to pay towards its maintenance, and to thank God for true religion under whatever formulary it is maintained.

NOTE.-[26.] The whole force of this argument depends on the fact of the payment being a divine one. It rests on this: if the sons are free, then on me, being the Son of God, has this tax no claim. Kivσos, money taken after the reckoning of the census; a capitation tax,-a Latin word. 'AAλorpíwv, all who are not their children, those out of their family. [27.] In this, which has been pronounced (even by Olshausen) the most difficult miracle in the Gospels, the deeper student of our Lord's life and actions will find no difficulty. That notwithstanding this immunity, we, (graciously including the Apostle in the earthly payment, and omitting the distinction between them, which was not now to be told to any,) that we may not offend them, will pay what is required, and shall find it furnished by God's special providence for us. In the foreknowledge and power which this miracle implies, the Lord recals Peter to that great confession which his hasty answer to the collectors shows him to have again in part forgotten.—Alford.

CHAPTER XVIII.

DISPUTE ABOUT SUPREMACY-A LITTLE

CHILD-OFFENCES-GUAR

DIAN ANGELS LOST ORB-TELL IT TO THE CHURCH-FORGIVENESS.

I Do not know a more beautiful, expressive, or instructive chapter in the whole Gospel of St. Matthew, if I except the fifth, than that which I have read. It is full of lessons for every-day practice, applicable to all circumstances, and fitted to convey precious personal instruction to all who have ears to hear, and hearts at all willing to be taught.

Recollect, that in the previous chapter but one Peter had received what seemed a sort of supremacy or superiority. Accordingly, a dispute arises in the commencement of this chapter, partly from the recollection, it may be, of the apparently special prerogative with which Peter seemed invested, partly owing to our own fallen and sinful temper, to the effect which should be greatest in the kingdom of heaven. It is quite plain, that if they had understood our Lord to make Peter chief, and head, and pope, they never would have dreamed of immediately afterwards disputing which of them should be greatest. That very dispute which then arose, while it indicates the frailty of those who engaged in it, no less clearly proves that they did not understand that Peter was invested with any ecclesiastical supremacy.

When this dispute occurred, Jesus took a little child, his favourite model,-for on more than one occasion He, who truly appreciated what infancy is, set forward a child as a specimen, alike of those who in number, in temper, in character, and in years, constitute the kingdom of heaven. There runs through the whole of this passage a recognition of children as the special subjects of Christ. I have often said, what, I think, can be proved from Scripture, that all children who die in infancy, before years of responsibility, that is, before seven, eight, or nine years of age-without specifying a year, which we have no right to do, because children vary in their intellect, character, and sense of moral obligation-are saved, baptized or unbaptized, of believing or unbelieving parents; for we make no distinction in that respect. I cannot now indicate my reasons; but I am sure that they are quite sufficient to bear the superstructure of the conclusion that I have now stated. Jesus took a child, on whom he looked thus lovingly: and having set the child before them, he said "Except ye be converted." This conversion is not what we understand by regeneration. He is speaking to the Apostles who had turned in the wrong direction; and he says-"Unless you turn round, change totally your opinion, and become as little children, ye shall not enter into the kingdom of heaven." Now, what is it in a little child that is so worthy of imitation? First, its confidence in its parent. That confidence, in the case of an infant, is complete. Let a stranger come into a room, and look upon an infant, it will instantly hide its tiny head in its mother's bosom, as if conscious that the spring of its life, comfort, and peace, were there. Secondly, a little child has

great teachableness. You may teach it fables or truths, it alike receives them. Its teachableness is one of its bright and beautiful characteristics. Our Lord says, If you wish to be Christians of the highest order and stamp, you must have the confidence in your Father that little children have in their parents; and the teachableness before me, that little children indicate as they listen to their parents. "Whosoever, therefore, shall humble himself as this little child," that is, be teachable, "the same is greatest in the kingdom of heaven." What a condemnation to all supremacy, alleged to have been given to Peter, and claimed by his pretended successors! Not he who is highest in ecclesiastical dignity, but he who is lowliest in christian humility, is the greatest in the Church of Christ, the kingdom of heaven.

He solemnly declares-" Whoso shall offend one of these little ones," or those of whom children were the types, "which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea." Perhaps the reference here is to Judas. It were better that any one had died before he should commit such an offence, that is, mislead to everlasting destruction a professing follower of the Lord Jesus Christ.

He adds "Woe unto the world because of offences!" the world will suffer for them,-" for it must needs be that offences come "-there is no avoiding them in this imperfect dispensation; but there is guilt, notwithstanding, in the person who brings, or provokes, or creates them-"but woe to that man by whom the offence cometh!"

He repeats, in the 8th and 9th verses, what is stated