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and ignorance of the world's standard of good, are the real points in which the child is to he the Christian's pattern.
50. — [Forbid him not.] It is curious to ohserve the various prac- tical applications ot the great principle contained in this passage, which men have made at various periods of the Church's history.
Bucer directs the passage against the Anahaptists and fanatics of his own time in Germany. He argues that it justifies Chris- tians making use of the support and countenance of kings, princes, and other great persons in the world, if they are dis- posed to help the Gospel, even though they are not converted to God themselves.
Scott applies the passage to religious revivals, and argues that it should teach us neither lightly to condemn nor lightly to approve them.
Our own times appear to point out plainly that we should apply the passage to the suhject of our relations with other religious denominations. In the face of such a Scripture as this. Churchmen should heware how they condemn and repro- bate Dissenters, and Dissenters should beware how they de- nounce and revile Churchmen. Both parties would do well to leave off contention, and to learn to rejoice in any good that is doing in the world, by whatsoever means it may be done. If devils are cast out, we ought to be glad, though those who cast them out follow not with us.
One qualification only should always accompany our use of this passage of Scripture. We must not allow it to make us indifferent to sound doctrine. We must not think and talk as if it mattered nothing whether men are Jews, Socinians, Papists, or Protestants, so long as they seem earnest-minded men. The persons to whom the passage specially applies, are persons who do apostolic work in the name of Jesus, — who labour to pull down the kingdom of Satan by the use of Gospel weapons. Let us beware how we ever forbid such persons, or hinder them in their work.