Of this passage in the life of our Lord, the account given by St Mark is the more complete. But it may be enriched and its lesson rendered yet more evident from the record of St Matthew.

"Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever shall humble himself as this little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me. But whoso shall offend one of these little ones that 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."

These passages record a lesson our Lord gave his disciples against ambition, against emulation. It is not for the sake of setting forth this lesson that I write about these words of our Lord, but for the sake of a truth, a revelation about God, in which his great argument reaches its height.

He took a little child—possibly a child of Peter; for St Mark says that the incident fell at Capernaum, and "in the house,"—a child therefore with some of the characteristics of Peter, whose very faults were those of a childish nature. We might expect the child of such a father to possess the childlike countenance and bearing essential to the conveyance of the lesson which I now desire to set forth as contained in the passage.

For it must be confessed that there are children who are not childlike. One of the saddest and not least common sights in the world is the face of a child whose mind is so brimful of worldly wisdom that the human childishness has vanished from it, as well as the divine childlikeness. For the childlike is the divine, and the very word "marshals me the way that I was going." But I must delay my ascent to the final argument in order to remove a possible difficulty, which, in turning us towards one of the grandest truths, turns us away from the truth which the Lord had in view here.

The difficulty is this: Is it like the Son of man to pick out the beautiful child, and leave the common child unnoticed? What thank would he have in that? Do not even the publicans as much as that? And do not our hearts revolt against the thought of it? Shall the mother's heart cleave closest to the deformed of her little ones? and shall "Christ as we believe him" choose according to the sight of the eye? Would he turn away from the child born in sin and taught iniquity, on whose pinched face hunger and courage and love of praise have combined to stamp the cunning of avaricious age, and take to his arms the child of honest parents, such as Peter and his wife, who could not help looking more good than the other? That were not he who came to seek and to save that which was lost. Let the man who loves his brother say which, in his highest moments of love to God, which, when he is nearest to that ideal humanity whereby a man shall be a hiding-place from the wind, he would clasp to his bosom of refuge. Would it not be the evil-faced child, because he needed it most? Yes; in God's name, yes. For is not that the divine way? Who that has read of the lost sheep, or the found prodigal, even if he had no spirit bearing witness with his spirit, will dare to say that it is not the divine way? Often, no doubt, it will appear otherwise, for the childlike child is easier to save than the other, and may come first. But the rejoicing in heaven is greatest over the sheep that has wandered the farthest—perhaps was born on the wild hill-side, and not in the fold at all. For such a prodigal, the elder brother in heaven prays thus—"Lord, think about my poor brother more than about me, for I know thee, and am at rest in thee. I am with thee always."