5 And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept.

6 But from the beginning of the creation G.o.d made them male and female.

7 For this cause shall a man leave his father and mother, and cleave to his wife;

8 And they twain shall be one flesh:

9 what therefore G.o.d hath joined together, let not man put asunder.

The question of marriage was a constant theme for discussion in the days of Moses and of Jesus, as in our own times. The Pharisees are still asking questions, not that they care for an answer on the highest plane of morality, but to entrap some one as opposed to the authorities of their times. Life with Jesus was too short and his mission too stern to parley with pettifoggers; so he gives to them a clear cut, unmistakable definition as to what marriage is: "Whoever puts away his wife, save for the cause of unchast.i.ty, which violates the marriage covenant, commits adultery." Hence, under the Christian dispensation we must judge husband and wife by the same code of morals.

If this rule of the perfect equality of the s.e.xes were observed in all social relations the marriage problem might be easily solved. But with one code of morals for man and another for woman, we are involved in all manner of complications. In England, for example, a woman may marry her husband's brother; but a man may not marry his wife's sister. They have had "a deceased wife's sister's bill" before Parliament for generations. Ever and anon they take it up, look at it with their opera gla.s.ses, air their grandfather's old plat.i.tudes over it, give a sickly smile at some well-worn witticism, or drop a tear at a pathetic whine from some bishop, then lay the bill reverently back in its sacred pigeon-hole for a period of rest.

The discussion in the United States is now in the form of a h.o.m.ogeneous divorce law in all the States of the Union, but this is not in woman's interest. What Canada was to the Southern slaves under the old regime, a State with liberal divorce laws is to fugitive wives. If a dozen learned judges should get together, as is proposed, to revise the divorce laws, they would make them more stringent in liberal States instead of more lax in conservative States. When such a commission is decided upon, one-half of the members should be women, as they have an equal interest in the marriage and divorce laws; and common justice demands that they should have an equal voice in their reconstruction. I do not think a h.o.m.ogeneous law desirable; though I should like to see New York and South Carolina liberalized, I should not like to see South Dakota and Indiana more conservative.

Mark xii.

41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury; and many that were rich cast in much.

42 And there came a certain poor widow, and she thew in two mites, which make a farthing.

43 And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in than all they which have cast into the treasury:

44 For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.

The widow's gift no doubt might have represented more generosity than all beside, for the large donations of the rich were only a part of their superfluities, and bore a small proportion to the abundance which they still had, but she gave in reality of her necessities. The small contribution was of no special use in the treasury of the Church, but as an act of self-sacrifice it was of more real value in estimating character. Jesus with his intuition saw the motives of the giver, as well as the act.

This woman, belonging to an impoverished cla.s.s, was trained to self- abnegation; but when women learn the higher duty of self-development, they will not so readily expend all their forces in serving others.

Paul says that a husband who does not provide for his own household is worse than an infidel. So a woman, who spends all her time in churches, with priests, in charities, neglects to cultivate her own natural gifts, to make the most of herself as an individual in the scale of being, a responsible soul whose place no other can fill, is worse than an infidel. "Self-development is a higher duty than self-sacrifice,"

should be woman's motto henceforward.

E. C. S.

THE BOOK OF LUKE.

Luke i.

5 There was in the days of Herod, the king of Judea, a certain priest named Zacharias, and his wife was of the daughters of Aaron, and her name was Elizabeth.

6 And they were both righteous before G.o.d, walking in all the commandments and ordinances of the Lord blameless.

7 And they had no child; and they both were now well stricken in years.

8 And it came to pa.s.s, that, while he executed the priest's office before G.o.d--his lot was to burn incense when he went into the temple of the Lord.

11 And there appeared unto him an angel standing on the right side of the altar of incense.

12 And when Zacharias saw him, he was troubled, and fear fell upon him.

13 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.

14 And thou shalt have joy and gladness; and many shall rejoice at his birth.

15 For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost.

Luke was the companion of the Apostle Paul in all of his labors during many years. He also wrote the Acts of the Apostles.

He was a Syrian, and became acquainted with the Christians at Antioch.

He is called by Paul "the beloved physician."

Luke opens his book with the parentage and the birth of John. His father, Zacharias, was a priest, and his mother, Elizabeth, was also descended from Aaron. They were exemplary persons. They habitually walked in all upright course of obedience to all the commandments. They had no children, but in answer to their prayers a son was at last given to them, whose name was John, which signifies "grace, or favor of the Lord."

While Zacharias ministered at the altar, an angel appeared to him to tell him of the advent of his son. The vision was so startling that Zacharias was struck dumb for a season. The same angel appeared soon after to Mary, the mother of Jesus, with glad tidings of her motherhood. She and Elizabeth met often during that joyful period, and talked over the promised blessings. John was born about six months before Jesus, and is sometimes called his forerunner.

Elizabeth and Mary were cousins on the mother's side.

Soon after the angel appeared to Mary she went in haste to the home of Zacharias, and saluted Elizabeth, who said, "Blessed art thou among women; and how comes this honor to me, that the mother of my Lord should cross my threshold?" Mary replied, "My soul doth magnify the Lord that he hath thus honored his handmaiden. Henceforth all generations shall call me blessed."

When Elizabeth's son was born, the neighbors, cousins and aunts all a.s.sembled and at once volunteered their opinions as to the boy's name, and all insisted that he should be named "Zacharias," after his father.

But Elizabeth said, "No; his name is John, as the angel said." As none of the family had ever been called by that name, they appealed by signs to the father (who was still dumb); but he promptly wrote on the table, "His name is John."

Luke ii.

36 And there was one Anna, a prophetess.

37 And she was a widow of about four-score and four years, which departed not from the temple, but served G.o.d with fastings and prayers night and day.

Anna having lost her husband in the prime of her life, remained a widow to her death. She resided near the temple that she might attend all its sacred ordinances. Having no other engagements to occupy her attention, she spent her whole time in the service of G.o.d, and joined frequent fastings with her constant prayers for herself and her people.

She was employed day and night in those religious exercises, so says the text; but Scott allows the poor widow, now over eighty years of age, some hours for rest at night (more merciful than the Evangelist).