Matthew 19 commentary

Great multitudes followed Christ. When Christ departs, it is best for us to follow him. They found him as able and ready to help elsewhere, as he had been in Galilee; wherever the Sun of Righteousness arose, it was with healing in his wings.

The Pharisees were desirous of drawing something from Jesus which they might represent as contrary to the law of Moses. Cases about marriage have been numerous, and sometimes perplexed; made so, not by the law of God, but by the lusts and follies of men; and often people fix what they will do, before they ask for advice. Jesus replied by asking whether they had not read the account of the creation, and the first example of marriage; thus pointing out that every departure therefrom was wrong. That condition is best for us, and to be chosen and kept to accordingly, which is best for our souls, and tends most to prepare us for, and preserve us to, the kingdom of heaven. When the gospel is really embraced, it makes men kind relatives and faithful friends; it teaches them to bear the burdens, and to bear with the infirmities of those with whom they are connected, to consider their peace and happiness more than their own. As to ungodly persons, it is proper that they should be restrained by laws, from breaking the peace of society. And we learn that the married state should be entered upon with great seriousness and earnest prayer.

It is well when we come to Christ ourselves, and bring our children. Little children may be brought to Christ as needing, and being capable of receiving blessings from him, and having an interest in his intercession. We can but beg a blessing for them: Christ only can command the blessing. It is well for us, that Christ has more love and tenderness in him than the best of his disciples have. And let us learn of him not to discountenance any willing, well-meaning souls, in their seeking after Christ, though they are but weak. Those who are given to Christ, as part of his purchase, he will in no wise cast out. Therefore he takes it ill of all who forbid, and try to shut out those whom he has received. And all Christians should bring their children to the Saviour that he may bless them with spiritual blessings.

Christ knew that covetousness was the sin which most easily beset this young man; though he had got honestly what he possessed, yet he could not cheerfully part with it, and by this his want of sincerity was shown. Christ's promises make his precepts easy, and his yoke pleasant and very comfortable; yet this promise was as much a trial of the young man's faith, as the precept was of his charity and contempt of the world. It is required of us in following Christ, that we duly attend his ordinances, strictly follow his pattern, and cheerfully submit to his disposals; and this from love to him, and in dependence on him. To sell all, and give to the poor, will not serve, but we are to follow Christ. The gospel is the only remedy for lost sinners. Many abstain from gross vices who do not attend to their obligations to God. Thousands of instances of disobedience in thought, word, and deed, are marked against them in the book of God. Thus numbers forsake Christ, loving this present world: they feel convictions and desires, but they depart sorrowful, perhaps trembling. It behoves us to try ourselves in these matters, for the Lord will try us.

Though Christ spoke so strongly, few that have riches do not trust in them. How few that are poor are not tempted to envy! But men's earnestness in this matter is like their toiling to build a high wall to shut themselves and their children out of heaven. It should be satisfaction to those who are in a low condition, that they are not exposed to the temptations of a high and prosperous condition. If they live more hardly in this world than the rich, yet, if they get more easily to a better world, they have no reason to complain. Christ's words show that it is hard for a rich man to be a good Christian, and to be saved. The way to heaven is a narrow way to all, and the gate that leads into it, a strait gate; particularly so to rich people. More duties are expected from them than from others, and more sins easily beset them. It is hard not to be charmed with a smiling world. Rich people have a great account to make up for their opportunities above others. It is utterly impossible for a man that sets his heart upon his riches, to get to heaven. Christ used an expression, denoting a difficulty altogether unconquerable by the power of man. Nothing less than the almighty grace of God will enable a rich man to get over this difficulty. Who then can be saved? If riches hinder rich people, are not pride and sinful lusts found in those not rich, and as dangerous to them? Who can be saved? say the disciples. None, saith Christ, by any created power. The beginning, progress, and perfecting the work of salvation, depend wholly on the almighty power of God, to which all things are possible. Not that rich people can be saved in their worldliness, but that they should be saved from it. Peter said, We have forsaken all. Alas! it was but a poor all, only a few boats and nets; yet observe how Peter speaks, as if it had been some mighty thing. We are too apt to make the most of our services and sufferings, our expenses and losses, for Christ. However, Christ does not upbraid them; though it was but little that they had forsaken, yet it was their all, and as dear to them as if it had been more. Christ took it kindly that they left it to follow him; he accepts according to what a man hath. Our Lord's promise to the apostles is, that when the Son of man shall sit on the throne of his glory, he will make all things new, and they shall sit with him in judgement on those who will be judged according to their doctrine. This sets forth the honour, dignity, and authority of their office and ministry. Our Lord added, that every one who had forsaken possessions or comforts, for his sake and the gospel, would be recompensed at last. May God give us faith to rest our hope on this his promise; then we shall be ready for every service or sacrifice. Our Saviour, in the last verse, does away a mistake of some. The heavenly inheritance is not given as earthly ones are, but according to God's pleasure. Let us not trust in promising appearances or outward profession. Others may, for aught we know, become eminent in faith and holiness.

Matthew 19:3. And the Pharisees came to him, tempting him. Though the Pharisees lay snares for Christ, and cunningly endeavor to impose upon him, yet their malice proves to be highly useful to us; as the Lord knows how to turn, in a wonderful manner, to the advantage of his people all the contrivances of wicked men to overthrow sound doctrine. For, by means of this occurrence, a question arising out of the liberty of divorce was settled, and a fixed law was laid down as to the sacred and indissoluble bond of marriage. The occasion of this quibbling was, that the reply, in whatever way it were given, could not, as they thought, fail to be offensive.

They ask, Is it lawful for a man to divorce his wife for any cause whatever? If Christ reply in the negative, they will exclaim that he wickedly abolishes the Law; and if in the affirmative, they will give out that he is not a prophet of God, but rather a pander, who lends such countenance to the lust of men. Such were the calculations which they had made in their own minds; but the Son of God, who knew how to take the wise in their own craftiness, (Job 5:13,) disappointed them, sternly opposing unlawful divorces, and at the same time showing that he brings forward nothing which is inconsistent with the Law. For he includes the whole question under two heads: that the order of creation ought to serve for a law, that the husband should maintain conjugal fidelity during the whole of life; and that divorces were permitted, not because they were lawful, but because Moses had to deal with a rebellious and intractable nation.

4. Have you not read? Christ does not indeed reply directly to what was asked, but he fully meets the question which was proposed; just as if a person now interrogated about the Mass were to explain faithfully the mystery of the Holy Supper, and at length to conclude, that they are guilty of sacrilege and forgery who venture either to add or to take away any thing from the pure institution of the Lord, he would plainly overturn the pretended sacrifice of the Mass. Now Christ assumes as an admitted principle, that at the beginning God joined the male to the female, so that the two made an entire man; and therefore he who divorces his wife tears from him, as it were, the half of himself. But nature does not allow any man to tear in pieces his own body.

He adds another argument drawn from the less to the greater. The bond of marriage is more sacred than that which binds children to their parents. But piety binds children to their parents by a link which cannot be broken. Much less then can the husband renounce his wife. Hence it follows, that a chain which God made is burst asunder, if the husband divorce his wife. “Que le mari qui se separe d’avecques sa femme rompt le lien dupuel Dieu estoit autheur;” — “that the husband, who separates from his wife, bursts the chain of which God was the author.”

Now the meaning of the words is this: God, who created the human race, made them male and female, so that every man might be satisfied with his own wife, and might not desire more. For he insists on the number two, as the prophet Malachi, (2:15,)when he remonstrates against polygamy, employs the same argument, that God, whose Spirit was so abundant that He had it in His power to create more, yet made but one man, that is, such a man as Christ here describes. And thus from the order of creation is proved the inviolable union of one husband with one wife. If it be objected, that in this way it will not be lawful, after the first wife is dead, to take another, the reply is easy, that not only is the bond dissolved by death, but the second wife is substituted by God in the room of the first, as if she had been one and the same woman.

5. Therefore shall a man leave his father and mother. It is uncertain whether Moses represents Adam or God as speaking these words; but it is of little consequence to the present passage which of these meanings you choose, for it was enough to quote the decision which God had pronounced, though it might have been uttered by the mouth of Adam. Now he who marries a wife is not commanded absolutely to leave his father; for God would contradict himself, if by marriage He set aside those duties which He enjoins on children towards their parents; but when a comparison is made between the claims, the wife is preferred to the father and mother But if any man abandon his father, and shake off the yoke by which he is bound, no man will own such a monster; “Il n’y a celuy qui ne fust estonne d’un tel monstre;” — “there is no man who would not be astonished at such a monster.” much less will he be at liberty to dissolve a marriage.

And the two shall be one flesh. This expression condemns polygamy not less than it condemns unrestrained liberty in divorcing wives; for, if the mutual union of two persons was consecrated by the Lord, the mixture of three or four persons is unauthorized. “C’est un meslinge faux et pervers;” — “it is a false and wicked mixture.” But Christ, as I stated a little ago, applies it in a different manner to his purpose; namely, to show that whoever divorces his wife tears himself in pieces, because such is the force of holy marriage, that the husband and wife become one man. For it was not the design of Christ to introduce the impure and filthy speculation of Plato, but he spoke with reverence of the order which God has established. Let the husband and wife, therefore, live together in such a manner, that each shall cherish the other in the same manner as if they were the half of themselves. Let the husband rule, so as to be the head, and not the tyrant, of his wife; and let the woman, on the other hand, yield modestly to his commands.

6. What God therefore hath joined. By this sentence Christ restrains the caprice of husbands, that they may not, by divorcing their wives, burst asunder the sacred knot. And as he declares that it is not in the power of the husband to dissolve the marriage, so likewise he forbids all others to confirm by their authority unlawful divorces; for the magistrate abuses his power when he grants permission to the husband to divorce his wife. But the object which Christ had directly in view was, that every man should sacredly observe the promise which he has given, and that those who are tempted, by wantonness or wicked dispositions, to divorce, may reflect thus with themselves: “Who, art thou that allowest thyself to burst asunder what God hath joined?” But this doctrine may be still farther extended. The Papists, contriving for us a church separated from Christ the Head, leave us an imperfect and mutilated body. In the Holy Supper, Christ joined the bread and the wine; but they have dared to withhold from all the people the use of the cup. To these diabolical corruptions we shall be at liberty to oppose these words, What God hath joined let not man separate

7. Why then did Moses order? They had thought of this calumny, “Ils avoyent songe ceste calomnie pour l’avoir toute preste;” — “they had thought of this calumny, to have it all ready.” if, which was more probable, Christ should demand a proper cause to be shown in cases of divorce; for it appears that whatever God permits by his law, whose will alone establishes the distinction between what is good or evil, is lawful. But Christ disarms the falsehood and slander by the appropriate reply, that Moses permitted it on account of their obstinacy, and not because he approved of it as lawful. And he confirms his opinion by the best argument, because it was not so at the beginning. He takes for granted that, when God at first instituted marriage, he established a perpetual law, which ought to remain in force till the end of the world. And if the institution of marriage is to be reckoned an inviolable law, it follows that whatever swerves from it does not arise from its pure nature, but from the depravity of men.

But it is asked, Ought Moses to have permitted what was in itself bad and sinful? I reply, That, in an unusual sense of the word, he is said to have permitted what he did not severely forbid; “Ie repond, Qu’a parler proprement, il ne l’a pas permis: mais d’autant qu’il ne l’a pas defendu estroittement, il est dit qu’il l’a permis;” — “I reply, That, strictly speaking, he did not permit it; but in so far as he did not strictly forbid it, he is said to have permitted it.” for he did not lay down a law about divorces, so as to give them the seal of his approbation, but as the wickedness of men could not be restrained in any other way, he applied what was the most admissible remedy, that the husband should, at least, attest the chastity of his wife. For the law was made solely for the protection of the women, that they might not suffer any disgrace after they had been unjustly rejected. Hence we infer, that it was rather a punishment inflicted on the husbands, than an indulgence or permission fitted to inflame their lust. Besides, political and outward order is widely different from spiritual government. What is lawful and proper the Lord has comprehended under the ten words. Where the English version gives the words, ten commandments, the phrase in the original Hebrew is, עשרת הדברים, the ten words, (Exodus 34:28; Deuteronomy 4:13; 10:4.) — Ed Now as it is possible that many things, for which every man’s conscience reproves and charges him, may not be called in question at a human tribunal, it is not wonderful if those things are connived at by political laws.

Let us take a familiar instance. The laws grant to us a greater liberty of litigation than the law of charity allows. Why is this? Because the right cannot be conferred on individuals, unless there be an open door for demanding it; and yet the inward law of God declares that we ought to follow what charity shall dictate. And yet there is no reason why magistrates should make this an excuse for their indolence, if they voluntarily abstain from correcting vices, or neglect what the nature of their office demands. But let men in a private station beware of doubling the criminality of the magistrates, by screening their own vices under the protection of the laws. For here the Lord indirectly reproves the Jews for not, reckoning it enough that their stubbornness was allowed to pass unpunished, if they did not implicate God as defending their iniquity. And if the rule of a holy and pious life is not always, or in all places, to be sought from political laws, much less ought we to seek it from custom.

9. But I say to you. Mark relates that this was spoken to the disciples apart, when they had come into the house; but Matthew, leaving out this circumstance, gives it as a part of the discourse, as the Evangelists frequently leave out some intermediate occurrence, because they reckon it enough to sum up the leading points. There is therefore no difference, except that the one explains the matter more distinctly than the other. The substance of it is: though the Law does not punish divorces, which are at variance with God’s first institution, yet he is an adulterer who rejects his wife and takes another. For it is not in the power of a man to dissolve the engagement of marriage, which the Lord wishes to remain inviolate; and so the woman who occupies the bed of a lawful wife is a concubine.

But an exception is added; for the woman, by fornication, cuts herself off, as a rotten member, from her husband, and sets him at liberty. Those who search for other reasons ought justly to be set at nought, because they choose to be wise above the heavenly teacher. They say that leprosy is a proper ground for divorce, because the contagion of the disease affects not only the husband, but likewise the children. For my own part, while I advise a religious man not to touch a woman afflicted with leprosy, I do not pronounce him to be at liberty to divorce her. If it be objected, that they who cannot live unmarried need a remedy, that they may not be burned, I answer, that what is sought in opposition to the word of God is not a remedy. I add too, that if they give themselves up to be guided by the Lord, they will never want continence, for they follow what he has prescribed. One man shall contract such a dislike of his wife, that he cannot endure to keep company with her: will polygamy cure this evil? Another man’s wife shall fall into palsy or apoplexy, or be afflicted with some other incurable disease, shall the husband reject her under the pretense of incontinency? We know, on the contrary, that none of those who walk in their ways are ever left destitute of the assistance of the Spirit.

For the sake of avoiding fornication, says Paul, let every man marry a wife, (1 Corinthians 7:2.) He who has done so, though he may not succeed to his wish, has done his duty; and, therefore, if any thing be wanting, he will be supported by divine aid. To go beyond this is nothing else than to tempt God. When Paul mentions another reason, namely, that when, through a dislike of godliness, wives happen to be rejected by unbelievers, a godly brother or sister is not, in such a case, liable to bondage, (1 Corinthians 7:12,15,) this is not inconsistent with Christ’s meaning. For he does not there inquire into the proper grounds of divorce, but only whether a woman continues to be bound to an unbelieving husband, after that, through hatred of God, she has been wickedly rejected, and cannot be reconciled to him in any other way than by forsaking God; and therefore we need not wonder if Paul think it better that she should part with a mortal man than that she should be at variance with God.

But the exception which Christ states appears to be superfluous. For, if the adulteress deserve to be punished with death, what purpose does it serve to talk of divorces? But as it was the duty of the husband to prosecute his wife for adultery, in order to purge his house from infamy, whatever might be the result, the husband, who convicts his wife of uncleanness, is here freed by Christ from the bond. It is even possible that, among a corrupt and degenerate people, this crime remained to a great extent unpunished; as, in our own day, the wicked forbearance of magistrates makes it necessary for husbands to put away unchaste wives, because adulterers are not punished. It must also be observed, that the right belongs equally and mutually to both sides, as there is a mutual and equal obligation to fidelity. For, though in other matters the husband holds the superiority, as to the marriage bed, the wife has an equal right: for he is not the lord of his body; and therefore when, by committing adultery, he has dissolved the marriage, the wife is set at liberty.

And whosoever shall marry her that is divorced. This clause has been very ill explained by many commentators; for they have thought that generally, and without exception, celibacy is enjoined in all cases when a divorce has taken place; and, therefore, if a husband should put away an adulteress, both would be laid under the necessity of remaining unmarried. As if this liberty of divorce meant only not to lie with his wife; and as if Christ did not evidently grant permission in this case to do what the Jews were wont indiscriminately to do at their pleasure. It was therefore a gross error; for, though Christ condemns as an adulterer the man who shall marry a wife that has been divorced, this is undoubtedly restricted to unlawful and frivolous divorces. In like manner, Paul enjoins those who have been so dismissed

to remain unmarried, or to be reconciled to their husbands, (1 Corinthians 7:11;)

that is, because quarrels and differences do not dissolve a marriage. This is clearly made out from the passage in Mark, where express mention is made of the wife who has left her husband: and if the wife shall divorce her husband Not that wives were permitted to give their husbands a letter of divorcement, unless so far as the Jews had been contaminated by foreign customs; but Mark intended to show that our Lord condemned the corruption which was at that time universal, that, after voluntary divorces, they entered on both sides into new marriages; and therefore he makes no mention of adultery.

Matthew 19:10-12

Matthew 19:10-12

10. His disciples say to him, If such be the case of the man with his wife, “Avec sa femme.” it is not expedient to enter into marriage. 11. Who said to them, “Il leur dit;” — “he said to them.” All are not capable of receiving this saying, but those to whom it is given. 12. For there are eunuchs, who were so born from their mother’s womb; and there are eunuchs, who have been made eunuchs by men; and there are eunuchs, who have castrated themselves for the sake of the kingdom of heaven. He who can receive it, “Qui peut comprendre ceci;” — “he who can receive this.” let him receive it.

10. His disciples say to him. As if it were a hard condition for husbands to be so bound to their wives, that, so long as they remain chaste, they are compelled to endure every thing rather than leave them, the disciples, roused by this answer of Christ, reply, that it is better to want wives than to submit to a knot of this kind. “Que de se mettre en une telle necessite et suiection;” — “than to place one’s self under such restraint and subjection.” But why do they not, on the other hand, consider how hard is the bondage of wives, “La servitude que les femmes ont a porter;” — “the bondage of which wives have to endure.” but because, devoted to themselves and their own convenience, they are driven by the feeling of the flesh to disregard others, and to think only of what is advantageous for themselves? Meanwhile, it is a display of base ingratitude that, from the dread or dislike of a single inconvenience, they reject a wonderful gift of God. It is better, according to them, to avoid marriage than to bind one’s self by the bond of living always together. “De vivre tousiours avec une femme;” — “of living always with one wife.” But if God has ordained marriage for the general advantage of mankind, though it may be attended by some things that are disagreeable, it is not on that account to be despised. Let us therefore learn not to be delicate and saucy, but to use with reverence the gifts of God, even if there be something in them that does not please us. Above all, let us guard against this wickedness in reference to holy marriage; for, in consequence of its being attended by many annoyances, Satan has always endeavored to make it an object of hatred and detestation, in order to withdraw men from it. And Jerome has given too manifest a proof of a malicious and wicked disposition, in not only loading with calumnies that sacred and divinely appointed condition of life, but in collecting as many terms of reproach (λοιδορίας) as he could from profane authors, in order to take away its respectability. But let us recollect that whatever annoyances belong to marriage are accidental, for they arise out of the depravity of man. Let us remember that, since our nature was corrupted, marriage began to be a medicine, and therefore we need not wonder if it have a bitter taste mixed with its sweetness. But we must see how our Lord confutes this folly.

11. All are not capable of receiving this saying. By this he means, that the choice is not placed in our hands, as if we were to deliberate on a matter submitted to us. If any man thinks it advantageous for him to want a wife, and, without making any inquiry, lays upon himself an obligation to celibacy, “S’il s’astreigne a n’estre point marie;” — “if he bind himself not to be married.” he is widely mistaken. God, who has declared it to be good that a man should have a woman to be his helper, will punish the contempt of his own appointment; for mortals take too much on themselves, when they endeavor to exempt themselves from the heavenly calling. But Christ proves that it is not free to all to make what choice they please, because the gift of continence is a special gift; for when he says that all are not capable of receiving it, but those to whom it is given, he plainly shows that it was not given to all. And this reproves the pride of those who do not hesitate to claim for themselves what Christ so manifestly refuses to them.

12. For there are eunuchs Christ distinguishes three kinds of eunuchs Those who are so by nature, or who have been castrated by men, are debarred from marriage by this defect, for they are not men. He says that there are other eunuchs, who have castrated themselves, that they may be more at liberty to serve God; and these he exempts from the obligation to marry. Hence it follows, that all others who avoid marriage fight against God with sacrilegious hardihood, after the manner of the giants. When Papists urge the word castrate, (εὐνοῦχισαν) as if at their own pleasure men might lay themselves under obligation to continence, it is too frivolous. For Christ has already declared, that God gives it to whom he chooses; and, a little afterwards, we shall find him maintaining, that it is folly in any man to choose to live unmarried, when he has not received this special gift. This castration, therefore, is not left to free will; but the plain meaning is, while some men are by nature fit to marry, though they abstain, they do not tempt God, because God grants them exemption. “Pource qu’il leur permet de s’en passer, et leur baille un privilege par dessus les autres;” — “because he allows them to abstain from it, and grants them a privilege above others.”

For the sake of the kingdom of heaven. Many foolishly explain this as meaning, in order to deserve eternal life; as if celibacy contained within itself some meritorious service, as the Papists imagine that it is an angelical state. But Christ meant nothing more than that persons unmarried ought to have this for their object, that, being freed from all cares, they may apply themselves more readily to the duties of piety. It is, therefore, a foolish imagination, that celibacy is a virtue; for it is not in itself more pleasing to God than fasting, and is not entitled to be reckoned among the duties which he requires from us, but ought to have a reference to another object. Nay more, Christ expressly intended to declare that, though a man be pure from fornication, yet his celibacy is not approved by God, if he only consults his own ease and comfort, but that he is excused on this single ground, that he aims at a free and unrestrained meditation on the heavenly life. In short, Christ teaches us, that it is not enough, if unmarried men live chastely, unless they abstain from having wives, for the express purpose of devoting themselves to better employments. “Afin d’estre plus libres pour s’employer a meilleures choses a la gloire de Dieu;” — “in order to be more free for being employed in better things for the glory of God.”

He that can receive it, let him receive it. By this conclusion Christ warns them, that the use of marriage is not to be despised, unless we intend, with blind rashness, to rush headlong to destruction: for it became necessary to restrain the disciples, whom he saw acting inconsiderately and without judgment. But the warning is useful to all; for, in selecting a manner of life, few consider what has been given to them, but men rush forward, without discrimination, in whatever direction inconsiderate zeal prompts them. And I wish that the warning had been attended to in past times; but men’s ears are stopped by I know not what enchantments of Satan, so that, contrary to nature, and, at it were, in spite of God, those whom God called to marriage have bound themselves by the cord of perpetual virginity “De perpetuelle virginite, comme on dit;” — “of perpetual virginity, as it is called.” Next came the deadly cord of a vow, by which wretched souls were bound, “Le voeu qui a este comme un licol pour tenir les poures ames enserrees de court;” — “the vow, which was like a halter to keep poor souls firmly bound.” so that they never rose out of the ditch.

Matthew 19:13-15; Mark 10:13-16; Luke 18:15-17

Matthew 19:13-15

Mark 10:13-16

Luke 18:15-17

13. Then were presented to him children, that he might lay hands on them and pray; but the disciples rebuked them. 14. And Jesus said to them, Suffer children, and forbid them not, to come to me; for of such is the kingdom of heaven. 15. And when he had laid hands on them, he departed thence.

13. And they brought to him children, that he might touch them; but the disciples rebuked those who presented them. 14. And when Jesus saw it, he was displeased, and said to them, Suffer children to come to me, and do not forbid them; for of such is the kingdom of heaven. 15. Verily I say to you, Whosoever shall not receive the kingdom of God as a child shall not enter into it. 16. And when he had taken them in his arms, he laid hands on them, and blessed them.

15. And they presented to him also infants, that he might touch them; which, when the disciples saw, they rebuked them. 16. But Jesus, when he had called them to him, said, Suffer children to come to me, and do not forbid them; for of such is the kingdom of God. 17. Verily I say to you, Whosoever shall not receive the kingdom of God as a child shall not enter into it.

This narrative is highly useful; for it shows that Christ receives not only those who, moved by holy desire and faith, freely approach to him, but those who are not yet of age to know how much they need his grace. Those little children have not yet any understanding to desire his blessing; but when they are presented to him, he gently and kindly receives them, and dedicates them to the Father “A Dieu son Pere;” — “to God his Father.” by a solemn act of blessing. We must observe the intention of those who present the children; for if there had not been a deep-rooted conviction in their minds, that the power of the Spirit was at his disposal, that he might pour it out on the people of God, it would have been unreasonable to present their children. There is no room, therefore, to doubt, that they ask for them a participation of his grace; and so, by way of amplification, Luke adds the particle also; as if he had said that, after they had experienced the various ways in which he assisted adults, they formed an expectation likewise in regard to children, that, if he laid hands on them, they would not leave him without having received some of the gifts of the Spirit. The laying on of hands (as we have said on a former occasion) was an ancient and well known sign of blessing; and so there is no reason to wonder, if they desire that Christ, while employing that solemn ceremony, should pray for the children At the same time, as the inferior are blessed by the better, (Hebrews 7:7,) they ascribe to him the power and honor of the highest Prophet.

Matthew 19:13. But the disciples rebuked them. If a crown “Une couronne royale;” — “a royal crown.” had been put on his head, they would have admitted it willingly, and with approbation; for they did not yet comprehend his actual office. But they reckon it unworthy of his character to receive children; and their error wanted not plausibility; for what has the highest Prophet and the Son of God to do with infants? But hence we learn, that they who judge of Christ according to the feeling of their flesh are unfair judges; for they constantly deprive him of his peculiar excellencies, and, on the other hand, ascribe, under the appearance of honor, what does not at all belong to him. Hence arose an immense mass of superstitions, which presented to the world a fancied Christ. “Un Christ faict a la fantasie des hommes;” — “a Christ made according to the fancy of men.” And therefore let us learn not to think of him otherwise than what himself teaches, and not to assign to him a character different from what he has received from the Father. We see what happened with Popery. They thought that they were conferring a great honor on Christ, if they bowed down before a small piece of bread; but in the sight of God it was an offensive abomination. Again, because they did not think it sufficiently honorable to him to perform the office of an Advocate for us, they made for themselves innumerable intercessors; but in this way they deprived him of the honor of Mediator.

14. Suffer children. He declares that he wishes to receive children; and at length, taking them in his arms, he not only embraces, but blesses them by the laying on of hand; from which we infer that his grace is extended even to those who are of that age. And no wonder; for since the whole race of Adam is shut up under the sentence of death, all from the least even to the greatest must perish, except those who are rescued by the only Redeemer. To exclude from the grace of redemption those who are of that age would be too cruel; and therefore it is not without reason that we employ this passage as a shield against the Anabaptists. They refuse baptism to infants, because infants are incapable of understanding that mystery which is denoted by it. We, on the other hand, maintain that, since baptism is the pledge and figure of the forgiveness of sins, and likewise of adoption by God, it ought not to be denied to infants, whom God adopts and washes with the blood of his Son. Their objection, that repentance and newness of life are also denoted by it, is easily answered. Infants are renewed by the Spirit of God, according to the capacity of their age, till that power which was concealed within them grows by degrees, and becomes fully manifest at the proper time. Again, when they argue that there is no other way in which we are reconciled to God, and become heirs of adoption, than by faith, we admit this as to adults, but, with respect to infants, this passage demonstrates it to be false. Certainly, the laying on of hands was not a trifling or empty sign, and the prayers of Christ were not idly wasted in air. But he could not present the infants solemnly to God without giving them purity. And for what did he pray for them, but that they might be received into the number of the children of God? Hence it follows, that they were renewed by the Spirit to the hope of salvation. In short, by embracing them, he testified that they were reckoned by Christ among his flock. And if they were partakers of the spiritual gifts, which are represented by Baptism, it is unreasonable that they should be deprived of the outward sign. But it is presumption and sacrilege to drive far from the fold of Christ those whom he cherishes in his bosom, and to shut the door, and exclude as strangers those whom he does not wish to be forbidden to come to him

For of such is the kingdom of heaven. Under this term he includes both little children and those who resemble them; for the Anabaptists foolishly exclude children, with whom the subject must have commenced; but at the same time, taking occasion from the present occurrence, he intended to exhort his disciples to lay aside malice and pride, and put on the nature of children Accordingly, it is added by Mark and Luke, that no man can enter into the kingdom of heaven unless he be made to resemble a child. But we must attend to Paul’s admonition,

not to be children in understanding, but in malice, (1 Corinthians 14:20.)

Matthew 19:16-22; Mark 10:17-22; Luke 18:18-23

Matthew 19:16-22

Mark 10:17-22

Luke 18:18-23

16. And, lo, one came and said to him, Good Master, what good thing shall I do, that I may have eternal life? 17. Who said to him, Why callest thou me good? There is none good but God alone? “Il n’y a nul bon, sinon un seul, c’est Dieu:” — “There is none good but one only, it is God.” but if thou wilt enter into life, keep the commandments. 18. He saith to him, Which? And Jesus said, Thou shalt not murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19 Honor thy father and mother: and, Thou shalt love thy neighbor as thyself. 20. The young man saith to him, All these things have I kept from my youth: what do I still want? 21. Jesus saith to him, If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have a treasure in heaven; and come, follow me. 22. And when the young man heard that saying, he went away sorrowful; for he had many possessions. “Car il avoit beaucoup de richesses;” — “for he had much wealth.”

17. And as he was going out into the road, one ran, and, when he had kneeled down, asked him, Good Master, what shall I do, that I may obtain eternal life? 18. And Jesus said to him, Why callest thou me good? There is none good but God alone. 19. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honor thy father and mother. 20. But he answering said to him, Master, all these things have I kept from my youth. 21. And Jesus, beholding him, loved him, and said to him, Thou art in want of one thing, go sell what thou hast, and give to the poor, and thou shalt have a treasure in heaven; and come, follow me, taking the cross on thy shoulders. 22. But he, affected with uneasiness on account of the saying, went away sorrowful; for he had many possessions.

18. And a certain ruler asked him, saying, Good Master, what shall I do, that I may obtain eternal life? 19. And Jesus said to him, Why callest thou me good? None is good but God alone. 20. Thou knowest the commandments, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness. Honor thy father and thy mother. 21. And he said, All these things have I kept from my youth. 22. Having heard this, Jesus said to him, Yet one thing thou wantest; sell all that thou hast, and give to the poor, and thou shalt have a treasure in heaven; and come, follow me. 23. Having heard these things, he was grieved; for he was very rich.

Matthew 19:16. And, lo, one. Luke says that he was a ruler, (ἄρχων,) that is, a man of very high authority, not one of the common people. “Que c’estoit un prince ou seigneur; c’est a dire, un homme d’estat et de grande authorite;” — “that he was a prince or lord; that is to say, a man of rank and of great authority.” And though riches procure respect, “Combien que les richesses rendent un homme honorable au monde;” — “though riches render a man honorable in the world.” yet he appears to be here represented to have been held in high estimation as a good man. For my own part, after weighing all the circumstances, I have no doubt that, though he is called a young man, he belonged to the class of those who upheld the integrity of the Elders, by a sober and regular life. “Non point par trahison, et pour surprendre Christ;” — “not by treachery, and to take Christ by surprise.” He did not come treacherously, as the scribes were wont to do, but from a desire of instruction; and, accordingly, both by words and by kneeling, he testifies his reverence for Christ as a faithful teacher. But, on the other hand, a blind confidence in his works hindered him from profiting under Christ, to whom, in other respects, he wished to be submissive. Thus, in our own day, we find some who are not ill-disposed, but who, under the influence of I know not what shadowy holiness, “Pource qu’ils sont enveloppez de ie ne scay quelle ombre de sainctete;” — “because they are covered by I know not what shadow of holiness.” hardly relish the doctrine of the Gospel.

But, in order to form a more correct judgment of the meaning of the answer, we must attend to the form of the question. He does not simply ask how and by what means he shall reach life, but what good thing he shall do, in order to obtain it. He therefore dreams of merits, on account of which he may receive eternal life as a reward due; and therefore Christ appropriately sends him to the keeping of the law, which unquestionably is the way of life, as I shall explain more fully afterwards.

17. Why callest thou me good? I do not understand this correction in so refined a sense as is given by a good part of interpreters, as if Christ intended to suggest his Divinity; for they imagine that these words mean, “If thou perceivest in me nothing more exalted than human nature, thou falsely appliest to me the epithet good, which belongs to God alone.” I do acknowledge that, strictly speaking, men and even angels do not deserve so honorable a title; because they have not a drop of goodness in themselves, but borrowed from God; and because in the former, goodness is only begun, and is not perfect. But Christ had no other intention than to maintain the truth of his doctrine; as if he had said, “Thou falsely callest me a good Master, unless thou acknowledgest that I have come from God.” The essence of his Godhead, therefore, is not here maintained, but the young man is directed to admit the truth of the doctrine. He had already felt some disposition to obey; but Christ wishes him to rise higher, that he may hear God speaking. For — as it is customary with men to make angels of those who are devils — they indiscriminately give the appellation of good teachers to those in whom they perceive nothing divine; but those modes of speaking are only profanations of the gifts of God. We need not wonder, therefore, if Christ, in order to maintain the authority of his doctrine, directs the young man to God.

Keep the commandments. This passage was erroneously interpreted by some of the ancients, whom the Papists have followed, as if Christ taught that, by beeping the law, we may merit eternal life On the contrary, Christ did not take into consideration what men can do, but replied to the question, What is the righteousness of works? or, What does the Law require? And certainly we ought to believe that God comprehended in his law the way of living holily and righteously, in which righteousness is included; for not without reason did Moses make this statement,

He that does these things shall live in them, (Leviticus 18:5;)

and again,

I call heaven and earth to witness that l have this day showed you life, (Deuteronomy 30:19.)

We have no right, therefore, to deny that the keeping of the law is righteousness, by which any man who kept the law perfectly — if there were such a man — would obtain life for himself. But as we are all destitute of the glory of God, (Romans 3:23,) nothing but cursing will be found in the law; and nothing remains for us but to betake ourselves to the undeserved gift of righteousness. And therefore Paul lays down a twofold righteousness, the righteousness of the law, (Romans 10:5,) and the righteousness of faith, (Romans 10:6.) He makes the first to consist in works, and the second, in the free grace of Christ.

Hence we infer, that this reply of Christ is legal, because it was proper that the young man who inquired about the righteousness of works should first be taught that no man is accounted righteous before God unless he has fulfilled the law, “Sinon qu'il ait accompli toute la loy de poinct en poinct;” — “unless he has fulfilled all the law in every point." (which is impossible,) that, convinced of his weakness, he might betake himself to the assistance of faith. I acknowledge, therefore, that, as God has promised the reward of eternal life to those who keep his law, we ought to hold by this way, if the weakness of our flesh did not prevent; but Scripture teaches us, that it is through our own fault that it becomes necessary for us to receive as a gift what we cannot obtain by works. If it be objected, that it is in vain to hold out to us the righteousness which is in the law, (Romans 10:5,) which no man will ever be able to reach, I reply, since it is the first part of instruction, by which we are led to the righteousness which is obtained by prayer, it is far from being superfluous; and, therefore, when Paul says, that the doers of the law are justified, (Romans 2:13,) he excludes all from the righteousness of the law.

This passage sets aside all the inventions which the Papists have contrived in order to obtain salvation. For not only are they mistaken in wishing to lay God under obligation to them by their good works, to bestow salvation as a debt; but when they apply themselves to do what is right, they leave out of view the doctrine of the law, and attend chiefly to their pretended devotions, as they call them, not that they openly reject the law of God, but that they greatly prefer human traditions. “D’autant qu’ils font bien plus grand cas de leurs traditions humaines, que des commandemens de Dieu;” — “because they set far higher value on their human traditions than on the commandments of God.” But what does Christ say? That the only worship of which God approves is that which he has prescribed; because obedience is better to him than all sacrifices, “Pource qu’il estime plus obeissance que tous les sacrifices du monde;” — “because he esteems obedience more than all the sacrifices in the world.” (1 Samuel 15:22.) So then, while the Papists are employed in frivolous traditions, let every man who endeavors to regulate his life by obedience to Christ direct his whole attention to keep the commandments of the law.

18. Thou shalt not murder It is surprising that, though Christ intended to show that we are bound to obey the whole law, he should mention the second table only; but he did so, because from the duties of charity the disposition of every man is better ascertained. Piety towards God holds, no doubt, a higher rank; “Vray est qu’entre les commandemens ceux qui parlent de la recognoissance que nous devons a Dieu tienent le premier degre;” — “it is true that, among the commandments, those which speak of the acknowledgment which we owe to God hold the first rank.” but as the observation of the first table is often feigned by hypocrites, the second table is better adapted for making a scrutiny. “A faire examen pour cognoistre les personnes;” — “to make a scrutiny for knowing persons.” Let us know, therefore, that Christ selected those commandments in which is contained a proof of true righteousness; but by a synecdoche he takes a part for the whole. As to the circumstance of his placing that commandment last which speaks of honoring parents, it is of no consequence, for he paid no attention to the regular order. Yet it is worthy of notice, that this commandment is declared to belong to the second table, that no one may be led astray by the error of Josephus, who thought that it belonged to the first table. Josephus says that there were five on each table, from which it must be inferred, that he considered the Fifth commandment as belonging to the First Table. His words are: He showed them the two tables, with the ten commandments engraven upon them, Five upon each table; and the writin was by the hand of God. — (Ant. 3. 6, 8.) — Ed. What is added at the end, Thou shalt love thy neighbor, contains nothing different from the former commandments, but is, general explanation of them all.

The young man saith to him. The law must have been dead to him, when he vainly imagined that he was so righteous; for if he had not flattered himself through hypocrisy, it was an excellent advice to him to learn humility, to contemplate his spots and blemishes in the mirror of the law. But, intoxicated with foolish confidence, he fearlessly boasts that he has discharged his duty properly from his childhood. Paul acknowledges that the same thing happened to himself, that, so long as the power of the law was unknown to him, he believed that he was alive; but that, after he knew what the law could do, a deadly wound was inflicted on him, (Romans 7:9.) So the reply of Christ, which follows, was suited to the man’s disposition. And yet Christ does not demand any thing beyond the commandments of the law, but, as the bare recital had not affected him, Christ employed other words for detecting the hidden disease of avarice.

I confess that we are nowhere commanded in the law to sell all; but as the design of the law is, to bring men to self-denial, and as it expressly condemns covetousness, we see that Christ had no other object in view than to correct the false conviction of the young man. “La fausse persuasion et presomption de ee ieune homme;” — “the false conviction and presumption of this young man.” for if he had known himself thoroughly, as soon as he heard the mention of the law, he would have acknowledged that he was liable to the judgment of God; but now, when the bare words of the law do not sufficiently convince him of his guilt, the inward meaning is expressed by other words. If Christ now demanded any thing beyond the commandments of the law, he would be at variance with himself. He just now taught that perfect righteousness is comprehended in the commandments of the law: how then will it agree with this to charge the law with deficiency? Besides, the protestation of Moses, (Deuteronomy 30:15,) which I formerly quoted, would be false.

Matthew 19:22. He went away sorrowful. The result at length showed how widely distant the young man was from that perfection to which Christ had called him; for how comes it that he withdraws from the school of Christ, but because he finds it uneasy to be stripped of his riches? But if we are not prepared to endure poverty, it is manifest that covetousness reigns in us. And this is what I said at the outset, that the order which Christ gave, to sell all that he had, was not an addition to the law, but the scrutiny of a concealed vice. “Que c’a este pour sonder et descouvrir un vice cache;” — “that it was to search and discover a concealed vice.” For the more deeply a man is tainted by this or the other vice, the more strikingly will it be dragged forth to light by being reproved. We are reminded also by this example that, if we would persevere steadily in the school of Christ, we must renounce the flesh. This young man, who had brought both a desire to learn and modesty, withdrew from Christ, because it was hard to part with a darling vice. The same thing will happen to us, unless the sweetness of the grace of Christ render all the allurements of the flesh distasteful to us. Whether or not this temptation was temporary, so that the young man afterwards repented, we know not; but it may be conjectured with probability, that his covetousness kept him back from making any proficiency.

Matthew 19:23-26; Mark 10:23-27; Luke 18:24-27

Matthew 19:23-26

Mark 10:23-27

Luke 18:24-27

23. And Jesus said to his disciples, Verily I say to you, A rich man will with difficulty enter into the kingdom of heaven. 24. Again I say to you, It is easier for a camel “Il est plus facile qu’un Chable passe;” — “it is easier for a CABLE to pass.” to pass through the eye of a needle, than for a rich man to enter into the kingdom of God. 25. And his disciples, when they had heard these things, were greatly amazed, “S’estonnerent grandement;” — “were greatly astonished.” saying, Who then can be saved? 26. And Jesus, beholding them, said to them, With men this is impossible; but with God all things are possible.

23. And when Jesus had looked around, he said to his disciples, With what difficulty shall they who have riches enter into the kingdom of God! 24. And the disciples were astonished at his words. But Jesus again replying, said to them, Children, how difficult is it for those who have confidence in riches to enter into the kingdom of God! 25. It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of God. 26. And they wondered beyond measure, saying within themselves, And who can be saved? 27. And Jesus beholding them saith, With men it is impossible, but not with God: for all things are possible with God.

24. And Jesus, perceiving that he was sorrowful, said, With what difficulty shall they who have riches enter into the kingdom of God! 25. For it is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of God. 26. And they that heard it said, And who can be saved? “Qui pent donc estre sauve?” — “Who can then be saved?” 27. But he said, The things which are impossible with men are possible with God.

Matthew 19:23. A rich man will with difficulty enter. Christ warns them, not only how dangerous and how deadly a plague avarice is, but also how great an obstacle is presented by riches. In Mark, indeed, he mitigates the harshness of his expression, by restricting it to those only who place confidence in riches But these words are, I think, intended to confirm, rather than correct, the former statement, as if he had affirmed that they ought not to think it strange, that he made the entrance into the kingdom of heaven so difficult for the rich, because it is an evil almost common to all to trust in their riches Yet this doctrine is highly useful to all; to the rich, that, being warned of their danger, they may be on their guard; to the poor, that, satisfied with their lot, they may not so eagerly desire what would bring more damage than gain. It is true indeed, that riches do not, in their own nature, hinder us from following God; but, in consequence of the depravity of the human mind, it is scarcely possible for those who have a great abundance to avoid being intoxicated by them. So they who are exceedingly rich are held by Satan bound, as it were, in chains, that they may not raise their thoughts to heaven; nay more, they bury and entangle themselves, and became utter slaves to the earth. The comparison of the camel., which is soon after added, is intended to amplify the difficulty; for it means that the rich are so swelled with pride and presumption, that they cannot endure to be reduced to the straits through which God makes his people to pass. The word camel denotes, I think, a rope used by sailors, rather than the animal so named. “Vray est que le mot CAMELUS, dont a use l’Evangeliste, significant un chameau qu’un chable: mats i’aime mieux le prendre en la derniere signification pour une grosse carde de nayire.” — “It is true that the word κάμηλος which the Evangelist has employed, means both a camel and a cable; but I prefer taking it in the latter signification for a large rope used by sailors.” The two English words camel and cable closely resemble each other, and the corresponding Greek words differ only by a single vowel; κάμηλος, denoting a camel, and κάμιλος a cable or rope It does not appear that Calvin; relied on certain Manuscripts of no good authority, which substitute καμίλον, for καμήλον. But he adopted the notion equally unfounded, that Greek writers sometimes used κάμηλος, in the sense of κάμιλος. Had due allowance been made for the boldness of Eastern imagery, the supposed difficulty would have disappeared, and the most refined taste would have been fully gratified. The poet Southey has seized the true spirit of the passage: — “S. The camel and the needle, Is that then in your mind? “T. Even so. The text Is gospel wisdom. I would ride the camel, — Yea leap him flying, through the needle’s eye, As easily as such a pampered soul Could pass the narrow gate.” At one period, critics showed a strong leaning to the idea of cable, which our Author favors, but have now very generally abandoned it, and returned to the true reading. — Ed

25. And his disciples, when they heard these things, were greatly amazed. The disciples are astonished, because it ought to awaken in us no little anxiety, that riches obstruct the entrance into the kingdom of God; for, wherever we turn our eyes, a thousand obstacles will present themselves. But let us observe that, while they were struck with astonishment, they did not shrink from the doctrines of Christ. The case was different with him who was lately mentioned; for he was so much alarmed by the severity of the commandment, that he separated from Christ; while they, though trembling, and inquiring, who can be saved? do not break off in an opposite direction, but are desirous to conquer despair. Thus it will be of service to us to tremble at the threatenings of God: whenever he denounces any thing that is gloomy or dreadful, provided that our minds are not discouraged, but rather aroused.

26. With men this is impossible. Christ does not entirely free the minds of his disciples from all anxiety; for it is proper that they should perceive how difficult it is to ascend to heaven; first, that they may direct all their efforts to this object; and next, that, distrusting themselves, they may implore strength from heaven. We see how great is our indolence and carelessness; and what the consequence would be if believers thought that they had to walk at ease, for pastime, along a smooth and cheerful plain. Such is the reason why Christ does not extenuate the danger — though he perceives the terror which it excited in his disciples — but rather increases it; for though formerly he said only that it was difficult, he now affirms it to be impossible Hence it is evident, that those teachers are guilty of gross impropriety, who are so much afraid to speak harshly, that they give indulgence to the slothfulness of the flesh. They ought to follow, on the contrary, the rule of Christ, who so regulates his style that, after men have been bowed down within themselves, he teaches them to rely on the grace of God alone, and, at the same time, excites them to prayer. In this manner, the weakness of men is seasonably relieved, not by ascribing anything to them, but by arousing their minds to expect the grace of God. By this reply of Christ is also refuted that widely embraced principle — which the Papists have borrowed from Jerome — “Whoever shall say that it is impossible to keep the law, let him be accursed. “For Christ plainly declares, that it is not possible for men to keep the way of salvation, except so far as the grace of God assists them.

Matthew 19:27-30; Mark 10:28-31; Luke 18:28-30; 22:28-30

Matthew 19:27-30

Mark 10:28-31

Luke 18:28-30, 22:28-31

27. Then Peter answering said to him, Lo, we have left all, and have followed thee: what therefore shall we have? 28. And Jesus said to them, Verily I say to you, That you who have followed me in the regeneration, when the Son of man shall sit on the throne of his majesty, you also shall sit on twelve thrones, judging the twelve tribes of Israel. 29. And whosoever shall leave houses, or brothers, or sisters, or father, or mother, or wife, or children, or fields, for the sake of my name, shall receive a hundred-fold, and shall obtain eternal life. 30. And many that are first shall be last, and the last first. “Et les derniers seront premiers;” — “and the last shall be first.”

28. And Peter began to say to him, Lo, we have left all, and have followed thee. 29. And Jesus answering said, Verily I say to you, There is no man that hath left house, or brothers, or sisters, or father, or mother, or wife, or children, or fields, for my sake, and (for the sake) of the Gospel, “Pour l’amour de moy et de l’Evangile;” — “for the love of me and of the Gospel.” 30. But shall receive a hundred-fold now at this time, houses, and brothers, and sister, and mothers, and children, and fields, with persecution, and in the world to come eternal life. 31. But many that are first shall be last, and the last first. “Et les derniers seront premiers;” — “and the last shall be first.”

28. And Peter said, Lo, we have left all, and have followed thee. 29. Who said to them, Verily I say to you, There is no man who hath left house, or parents, or brothers, or wife, or children, on account of the kingdom of God, 30. Who shall not receive much more at this time, and in the world to come eternal life.

Luke 22:28-30

28. You are they that have continued with me in my temptations: “Qui avez persevere avec moy;” — “who have persevered with me.” 29. And I appoint to you the kingdom, “Le royaume.” as my Father hath appointed it to me; 30. That you may eat and drink at my table in my kingdom and may sit on thrones, judging the twelve tribes of Israel.

Matthew 19:27. Then Peter answering said to him. Peter tacitly compares himself and the other disciples to the rich man, whom the world had turned aside from Christ. As they had led a poor and wandering “Et suiete a changer souvent de demeurance;” — “and liable to change their residence frequently.” life, which was not unaccompanied by disgrace and by annoyances, and as no better condition for the future presented itself, he properly inquires if it be to no purpose that they have left all their property, and devoted themselves to Christ; for it would be unreasonable if, after having been stripped of their property by the Lord, they should not be restored to a better condition.

Lo, we have left all. But what were those all things? for, being mean and very poor men, they scarcely had a home to leave, and therefore this boasting might appear to be ridiculous. And certainly experience shows how large an estimate men commonly form of their duties towards God, as at this day, among the Papists, those who were little else than beggars make it a subject of haughty reproach that they have sustained great damage for the sake of the Gospel. But the disciples may be excused on this ground, that, though their wealth was not magnificent, they subsisted at home, by their manual labors, not less cheerfully than the richest man. And we know that men of humble condition, who have been accustomed to a quiet and modest life, reckon it a greater hardship to be torn from their wives and children than those who are led by ambition, or who are carried in various directions by the gale of prosperity. Certainly, if some reward had not been reserved for the disciples, it would have been foolish in them to have changed their course of life. “D’avoir change d’estat et de facon de vivre;” — “for having changed their condition and their way of living.” But though on that ground they might be excused, they err in this respect, that they demand a triumph to be given them, before they have finished their warfare. If we ever experience such uneasiness at delay, and if we are tempted by impatience, let us learn first to reflect on the comforts by which the Lord soothes the bitterness of the cup in this world, and next elevate our minds to the hope of the heavenly life; for these two points embrace the answer of Christ.

28. Verily I say to you. That the disciples may not think that they have lost their pains, and repent of having begun the course, Christ warns them that the glory of his kingdom, which at that time was still hidden, was about to be revealed. As if he had said, “There is no reason why that mean condition should discourage you; for I, who am scarcely equal to the lowest, will at length ascend to my throne of majesty. Endure then for a little, till the time arrive for revealing nay glory.” And what does he then promise to them? That they shall be partakers of the same glory.

You also shall sit on twelve thrones By assigning to them thrones, from which they may judge the twelve tribes of Israel, he compares them to assessors, or first councilors and judges, who occupy the highest seats in the royal council. We know that the number of those who were chosen to be apostles was twelve, in order to testify that, by the agency of Christ, God purposed to collect the remnant of his people which was scattered. This was a very high rank, but hitherto was concealed; and therefore Christ holds their wishes in suspense till the latest revelation of his kingdom, when they will fully receive the fruit of their election. And though the kingdom of Christ is, in some respects, manifested by the preaching of the Gospel, there is no doubt that Christ here speaks of the last day.

In the regeneration. Some connect this term with the following clause. In this sense, regeneration would be nothing else than the renovation which shall follow our restoration, when life shall swallow up what is mortal, and when our mean body shall be transformed into the heavenly glory of Christ. But I rather explain regeneration as referring to the first coming of Christ; for then the world began to be renewed, and arose out of the darkness of death into the light of life. And this way of speaking occurs frequently in the Prophets, and is exceedingly adapted to the connection of this passage. For the renovation of the Church, which had been so frequently promised, had raised an expectation of wonderful happiness, as soon as the Messiah should appear; and therefore, in order to guard against that error, Christ distinguishes between the beginning and the completion of his reign.

Matthew 19:29. And whosoever shall forsake. After having raised the expectation of his followers to the hope of a future life, he supports them by immediate consolations, “De consolations de la vie presente;” — “by consolations of the present life.” and strengthens them for bearing the cross. For though God permit his people to be severely afflicted, he never abandons them, so as not to recompense their distresses by his assistance. And here he does not merely address the apostles, but takes occasion to direct his discourse generally to all the godly. The substance of it is this: Those who shall willingly lose all for the sake of Christ, will be more happy even in this life than if they had retained the full possession of them; but the chief reward is laid up for them in heaven.

But what he promises about recompensing them a hundredfold appears not at all to agree with experience; for in the greater number of cases, those who have been deprived of their parents, or children, and other relatives — who have been reduced to widowhood, and stripped of their wealth, for the testimony of Christ — are so far from recovering their property, that in exile, solitude and desertion, they have a hard struggle with severe poverty. I reply, if any man estimate aright the immediate grace of God, by which he relieves the sorrows of his people, he will acknowledge that it is justly preferred to all the riches of the world. For though unbelievers flourish, (Psalm 92:7,) yet as they know not what awaits them on the morrow (James 4:14,) they must be always tossed about in perplexity and terror, and it is only by stupefying themselves in some sort that they can at all enjoy prosperity. “Ils ne peuvent iouir a leur aise des biens qu’ils ont, sinon qu’ils en-trent comme en une stupidite, et effacent tout sentiment de leur conscience;” — “they cannot enjoy at their ease the good things which they possess, unless they become, as it were, stupid, and destroy every feeling of their conscience.” Yet God gladdens his people, so that the small portion of good which they enjoy is more highly valued by them, and far sweeter, than if out of Christ they had enjoyed an unlimited abundance of good things. In this sense I interpret the expression used by Mark, with persecutions; as if Christ had said, Though persecutions always await the godly in this world, and though the cross, as it were, is attached to their back, yet so sweet is the seasoning of the grace of God, which gladdens them, that their condition is more desirable than the luxuries of kings.

30. And many that are first shall be last. This sentence was added in order to shake off the indolence of the flesh. The apostles, though they had scarcely begun the course, were hastening to demand the prize. And such is the disposition of almost all of us, that, when a month has elapsed, we ask, like soldiers who have served their time, to receive a discharge. But Christ exhorts those who have begun well (Galatians 3:3; 5:7) to vigorous perseverance, and at the same time gives warning, that it will be of no avail to runners to have begun with alacrity, if they lose courage in the midst of the course. In like manner Paul also warns us, that not all who run obtain t/re prize, (1 Corinthians 9:24;) and in another passage he exhorts believers, by referring to his own example, to:

forget those things which are behind, and press forward to the remaining portion of their course, (Philippians 3:13,14.)

As often, therefore, as we call to mind the heavenly crown, we ought, as it were, to feel the application of fresh spurs, that we may not be more indolent for the future.

Matthew 20:1-16

Matthew 20:1-16

1. For the kingdom of heaven is like a householder, who went out at break of day to hire laborers into his vineyard. 2. And having made an agreement with the laborers for a penny a day, he sent them into his vineyard. 3. And having gone out about the third hour, he saw others standing idle in the market-place. 4. And he said to them, Go you also into the vineyard, and whatever shall be right I will give you. 5. And they went away. And again he went out about the sixth and ninth hour, and acted in the same manner. 6. And about the eleventh hour he went out, and found others standing idle, and said to them, Why stand you here all the day idle? 7. They say to him, Because nobody hath hired us. He saith to them, Go you also into the vineyard, and you will receive what shall be right. 8. And when the evening was come, the master of the vineyard saith to his steward, Call the laborers, and pay them their hire, beginning with the last even to the first. 9. And when they came who had come about the eleventh hour, they received every man a penny. 10. And they who had come first thought that they would receive more, and they also received every man a penny. 11. And when they had received it, they murmured against the householder, 12. Saying, These last have been but one hour at work, and thou hast made them equal to us, who have endured the burden of the day and the heat. 13. But he answering one of them, said, Friend, I do thee no wrong: didst not thou agree with me for a penny? 14. Take what is thine, and go away: and I intend to give to this last as much as to thee. 15. Is it not lawful for me to do what I will with my own property? Is thy eye evil, because I am good? 16. So the last shall be first, and the first shall be last: for many are called, but few are chosen.

CHAPTER 19

Mt 19:1-12. Final Departure from Galilee--Divorce. ( = Mr 10:1-12; Lu 9:51).

Farewell to Galilee (Mt 19:1, 2).

1. And it came to pass, that when Jesus had finished these sayings, he departed from Galilee--This marks a very solemn period in our Lord's public ministry. So slightly is it touched here, and in the corresponding passage of Mark (Mr 10:1), that few readers probably note it as the Redeemer's Farewell to Galilee, which however it was. See on the sublime statement of Luke (Lu 9:51), which relates to the same transition stage in the progress of our Lord's work.

and came into the coasts--or, boundaries

of Judea beyond Jordan--that is, to the further, or east side of the Jordan, into Perea, the dominions of Herod Antipas. But though one might conclude from our Evangelist that our Lord went straight from the one region to the other, we know from the other Gospels that a considerable time elapsed between the departure from the one and the arrival at the other, during which many of the most important events in our Lord's public life occurred--probably a large part of what is recorded in Lu 9:51, onward to Lu 18:15, and part of Joh 7:2-11:54.

2. And great multitudes followed him; and he healed them there--Mark says further (Mr 10:1), that "as He was wont, He taught them there." What we now have on the subject of divorce is some of that teaching.

Divorce (Mt 19:3-12).

3. Is it lawful for a man to put away his wife for every cause?--Two rival schools (as we saw on Mt 5:31) were divided on this question--a delicate one, as De Wette pertinently remarks, in the dominions of Herod Antipas.

4. And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female--or better, perhaps, "He that made them made them from the beginning a male and a female."

5. And said, For this cause--to follow out this divine appointment.

shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?--Jesus here sends them back to the original constitution of man as one pair, a male and a female; to their marriage, as such, by divine appointment; and to the purpose of God, expressed by the sacred historian, that in all time one man and one woman should by marriage become one flesh--so to continue as long as both are in the flesh. This being God's constitution, let not man break it up by causeless divorces.

7. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?

8. He saith unto them, Moses--as a civil lawgiver.

because of--or "having respect to."

the hardness of your hearts--looking to your low moral state, and your inability to endure the strictness of the original law.

suffered you to put away your wives--tolerated a relaxation of the strictness of the marriage bond--not as approving of it, but to prevent still greater evils.

But from the beginning it was not so--This is repeated, in order to impress upon His audience the temporary and purely civil character of this Mosaic relaxation.

9. And I say unto you, Whosoever shall put away his wife, except, &c.--See on Mt 5:32.

10. His disciples say unto him, If the case of the man be so with his wife, it is not good to marry--that is, "In this view of marriage, surely it must prove a snare rather than a blessing, and had better be avoided altogether."

11. But he said unto them, All men cannot receive this saying, save they to whom it is given--that is, "That the unmarried state is better, is a saying not for everyone, and indeed only for such as it is divinely intended for." But who are these? they would naturally ask; and this our Lord proceeds to tell them in three particulars.

12. For there are some eunuchs which were so born from their mother's womb--persons constitutionally either incapable of or indisposed to marriage.

and there are some eunuchs which were made eunuchs of men--persons rendered incapable by others.

and there be eunuchs which have made themselves eunuchs for the kingdom of heaven's sake--persons who, to do God's work better, deliberately choose this state. Such was Paul (1Co 7:7).

He that is able to receive it, let him receive it--"He who feels this to be his proper vocation, let him embrace it"; which, of course, is as much as to say--"he only." Thus, all are left free in this matter.

Mt 19:13-15. Little Children Brought to Christ. ( = Mr 10:13-16; Lu 18:15-17).

For the exposition, see on Lu 18:15-17.

Mt 19:16-30. The Rich Young Ruler. ( = Mr 10:17-31; Lu 18:18-30).

For the exposition, see on Lu 18:18-30.

Beyond Jordan - Or, by the side of Jordan. Matthew begins here to give an account of Christ's journey (the only one he mentions) to Jerusalem, a little before the passover, at which he was crucified. See Mar 10:1; Luk 9:51.

Jesus came from Galilee (which lay to the north of Judea) into the coasts of Judea; and from thence, in his way to Jerusalem, he went through Jericho, (Mat 20:17, Mat 20:29), which lay at the distance of sixty furlongs, or seven miles and a half from Jordan, to the western side of it. See Joseph. War, book iv. chap. 8. sect. 3. It seems, therefore, most probable, that the course of Christ's journey led him by the side of the river Jordan, not beyond it. That the Greek word περαν, especially with a genitive case as here, has sometimes this signification, see on Joh 6:22 (note); see also Bp. Pearce.

Great multitudes followed him - Some to be instructed - some to be healed - some through curiosity - and some to ensnare him.

Tempting him - Trying what answer he would give to a question, which, however decided by him, would expose him to censure.

Is it lawful - for every cause? - Instead of αιτιαν, fault, cause, reason, three MSS. and the Coptic version read αμαρτιαν, sin or transgression: this was probably the original reading - the first syllable being lost, αρτιαν alone would remain, which a subsequent transcriber would suppose to be a mistake for αιτιαν, and so wrote it; hence this various reading. What made our Lord's situation at present so critical in respect to this question was: At this time there were two famous divinity and philosophical schools among the Jews, that of Shammai, and that of Hillel. On the question of divorce, the school of Shammai maintained, that a man could not legally put away his wife, except for whoredom. The school of Hillel taught that a man might put away his wife for a multitude of other causes, and when she did not find grace in his sight; i.e. when he saw any other woman that pleased him better. See the case of Josephus, mentioned in the note on Mat 5:31 (note), and Calmet's Comment, vol. i. part ii. p. 379. By answering the question, not from Shammai or Hillel, but from Moses, our blessed Lord defeated their malice, and confounded their devices.

He which made them at the beginning - When Adam and Eve were the first of human kind.

Made them male and female - Merely through the design of matrimonial union, that the earth might be thus peopled. To answer a case of conscience, a man should act as Christ does here; pay no regard to that which the corruption of manners has introduced into Divine ordinances, but go back to the original will, purpose, and institution of God. Christ will never accommodate his morality to the times, nor to the inclinations of men. What was done at the beginning is what God judged most worthy of his glory, most profitable for man, and most suitable to nature.

For this cause - Being created for this very purpose; that they might glorify their Maker in a matrimonial connection. A man shall leave (καταλειψαι, wholly give up) both father and mother - the matrimonial union being more intimate and binding than even paternal or filial affection; - and shall be closely united, προσκολληθησεται, shall be firmly cemented to his wife. A beautiful metaphor, which most forcibly intimates that nothing but death can separate them: as a well-glued board will break sooner in the whole wood, than in the glued joint. So also the Hebrew word דבק debak implies.

And they twain shall be one flesh? - Not only meaning, that they should be considered as one body, but also as two souls in one body, with a complete union of interests, and an indissoluble partnership of life and fortune, comfort and support, desires and inclinations, joys and sorrows. Farther, it appears to me, that the words in Gen 2:24, לבסר אחד lebasar achad, for one flesh, which our Lord literally translates, mean also, that children, compounded as it were of both, should be the product of the matrimonial connection. Thus, they two (man and woman) shall be for the producing of one flesh, the very same kind of human creature with themselves. See the note on Gen 2:24.

What therefore God hath joined together - Συνεζευξεν, yoked together, as oxen in the plough, where each must pull equally, in order to bring it on. Among the ancients, when persons were newly married, they put a yoke upon their necks, or chains upon their arms, to show that they were to be one, closely united, and pulling equally together in all the concerns of life. See Kypke in loco.

The finest allegorical representation of the marriage union I have met with, is that antique gem representing the marriage of Cupid and Psyche, in the collection of the duke of Marlborough: it may be seen also among Baron Stoch's gems, and casts or copies of it in various other collections.

1. Both are represented as winged, to show the alacrity with which the husband and wife should help, comfort and support each ether; preventing, as much as possible, the expressing of a wish or want on either side, by fulfilling it before it can be expressed.

2. Both are veiled, to show that modesty is an inseparable attendant on pure matrimonial connections.

3. Hymen or Marriage goes before them with a lighted torch, leading them by a chain, of which each has a hold, to show that they are united together, and are bound to each other, and that they are led to this by the pure flame of love, which at the same instant both enlightens and warms them.

4. This chain is not iron nor brass, (to intimate that the marriage union is a state of thraldom or slavery), but it is a chain of pearls, to show that the union is precious, beautiful, and delightful.

5. They hold a dove, the emblem of conjugal fidelity, which they appear to embrace affectionately, to show that they are faithful to each other, not merely through duty, but by affection, and that this fidelity contributes to the happiness of their lives.

6. A winged Cupid, or Love, is represented as having gone before them, preparing the nuptial feast; to intimate that active affections, warm and cordial love, are to be to them a continual source of comfort and enjoyment; and that this is the entertainment they are to meet with at every step of their affectionate lives.

7. Another Cupid, or genius of love comes behind, and places on their heads a basket of ripe fruits; to intimate that a matrimonial union of this kind will generally be blessed with children, who shall be as pleasing to all their senses as ripe and delicious fruits to the smell and taste.

8. The genius of love that follows them has his wings shrivelled up, or the feathers all curled, so as to render them utterly unfit for flight; to intimate that love is to abide with them, that there is to be no separation in affection, but that they are to continue to love one another with pure hearts fervently. Thus love begins and continues this sacred union; as to end, there can be none, for God hath yoked them together.

A finer or more expressive set of emblems has never, I believe, been produced, even by modern refined taste and ingenuity. This group of emblematical figures is engraved upon an onyx by Tryphon, an ancient Grecian artist. A fine drawing was made of this by Cypriani, and was engraved both by Bartolozzi and Sherwin. See one of these plates in the second volume of Bryant's Analysis of Ancient Mythology, page 392.

Why did Moses then command to give a writing of divorcement? - It is not an unusual case for the impure and unholy to seek for a justification of their conduct from the law of God itself, and to wrest Scripture to their own destruction. I knew a gentleman, so called, who professed deep reverence for the sacred writings, and, strange as it may appear, was outwardly irreproachable in every respect but one; that was, he kept more women than his wife. This man frequently read the Bible, and was particularly conversant with those places that spoke of or seemed to legalize the polygamy of the patriarchs!

A writing of divorcement - See the form of it in the note on Mat 5:31 (note).

Moses, because of the hardness of your hearts - It is dangerous to tolerate the least evil, though prudence itself may require it: because toleration, in this case, raises itself insensibly into permission, and permission soon sets up for command. Moses perceived that if divorce were not permitted, in many cases, the women would be exposed to great hardships through the cruelty of their husbands: for so the word σκληροκαρδια, is understood in this place by some learned men.

From the beginning it was not so - The Jews named the books of the law from the first word in each. Genesis they always term Bereshith, בראשית, which is the first word in it, and signifies, In the beginning. It is probable that our Lord speaks in this way here, In Bereshith it was not so, intimating that the account given in Genesis is widely different. There was no divorce between Eve and Adam; nor did he or his family practice polygamy. But our Lord, by the beginning, may mean the original intention or design.

Except it be for fornication - See on Mat 5:32 (note). The decision of our Lord must be very unpleasant to these men: the reason why they wished to put away their wives was, that they might take others whom they liked better; but our Lord here declares that they could not be remarried while the divorced person was alive, and that those who did marry, during the life of the divorced, were adulterers; and heavy judgments were, denounced, in their law, against such: and as the question was not settled by the schools of Shammai and Hillel, so as to ground national practice on it therefore they were obliged to abide by the positive declaration of the law, as it was popularly understood, till these eminent schools had proved the word had another meaning. The grand subject of dispute between the two schools, mentioned above, was the word in Deu 24:1, When a man hath taken a wife - and she find no grace in his sight, because of some Uncleanness, ערות eruath: - this the school of Shammai held to mean whoredom or adultery; but the school of Hillel maintained that it signified any corporeal defect, which rendered the person deformed, or any bad temper which made the husband's life uncomfortable. Any of the latter a good man might bear with; but it appears that Moses permitted the offended husband to put away the wife on these accounts, merely to save her from cruel usage.

In this discourse, our Lord shows that marriage, (except in one case), is indissoluble, and should be so: - 1st, By Divine institution, Mat 19:4. 2dly, By express commandment, Mat 19:5. 3dly, Because the married couple become one and the same person, Mat 19:6. 4thly, By the example of the first pair, Mat 19:8; and 5thly, Because of the evil consequent on separation, Mat 19:9. The importance of this subject will, I hope, vindicate or excuse, the length of these notes.

If the case of the man - Του ανθρωπου, of a husband, so I think the word should be translated here. The Codex Bezae, Armenian, and most of the Itala, have του ανδρος, which, perhaps, more properly signifies a husband, though both words are used in this sense.

Our word husband comes from the Anglo-Saxon, hus and band: the bond of the house, anciently spelt housebond, - so in my old MS. Bible. It is a lamentable case when the husband, instead of being the bond and union of the family, scatters and ruins it by dissipation, riot, and excess.

It is not good to marry - That is, if a man have not the liberty to put away his wife when she is displeasing to him. God had said, Gen 2:18, It is not good for man to be alone, i.e. unmarried. The disciples seem to say, that if the husband have not the power to divorce his wife when she is displeasing to him, it is not good for him to marry. Here was a flat contradiction to the decision of the Creator. There are difficulties and trials in all states; but let marriage and celibacy be weighed fairly, and I am persuaded the former will be found to have fewer than the latter. However, before we enter into an engagement which nothing but death can dissolve, we had need to act cautiously, carefully consulting the will and word of God. Where an unbridled passion, or a base love of money, lead the way, marriage is sure to be miserable.

All - cannot receive this saying - A very wise answer, and well suited to the present circumstances of the disciples. Neither of the states is condemned. If thou marry, thou dost well - this is according to the order, will, and commandment of God. But if thou do not marry, (because of the present necessity, persecution, worldly embarrassments, or bodily infirmity), thou dost better. See 1Cor 7:25.

Eunuchs - Ευνουχος, from ευνην εχειν, to have the care of the bed or bedchamber; this being the principal employment of eunuchs in the eastern countries, particularly in the apartments of queens and princesses. These are they whom our Lord says are made eunuchs by men, merely for the above purpose.

So born from their mother's womb - Such as are naturally incapable of marriage, and consequently should not contract any.

For the kingdom of heaven's sake - I believe our Lord here alludes to the case of the Essenes, one of the most holy and pure sects among the Jews. These abstained from all commerce with women, hoping thereby to acquire a greater degree of purity, and be better fitted for the kingdom of God: children they had none of their own, but constantly adopted those of poor people, and brought them up in their own way. Philo, Josephus, and Pliny have largely described this very singular sect; and Dean Prideaux, with his usual fidelity and perspicuity, has given the substance of what each has said. Connex. vol. iii. p. 483, etc.; edit. 1725. The account is very interesting, and well worthy the attention of every Christian. Among the rabbins we find these different kinds of eunuchs, not only mentioned, but circumstantially described, סריס חמה saris chama, eunuchs of the sun, i.e. eunuchs by the hand of God; men born impotent. סריס אדם saris Adam, eunuchs of men, those who were castrated. And they add a third sort; those who make themselves eunuchs, abstain from marriage, etc., that they may give themselves Up to the study of the Divine law. See many examples in Schoettgen.

He that is able to receive - Χωρειν χωρειτω. These words are variously translated: he who can take; let him take it; comprehend, let him comprehend it: admit, let him admit it. The meaning seems to be, Let the man who feels himself capable of embracing this way of life, embrace it; but none can do it but he to whom it is given, who has it as a gift from his mother's womb.

The great Origen, understanding the latter clause of this verse (which I have applied to the Essenes) literally - O human weakness! - went, and literally fulfilled it on himself!

Then were there brought unto him little children - These are termed by Luke, Luk 18:15, τα βρεφη, infants, very young children; and it was on this account, probably, that the disciples rebuked the parents, thinking them too young to receive good. See on Mar 10:16 (note).

That he should put his hands - It was a common custom among the Jews to lay their hands on the heads of those whom they blessed, or for whom they prayed. This seems to have been done by way of dedication or consecration to God - the person being considered as the sacred property of God ever after. Often God added a testimony of his approbation, by communicating some extraordinary influence of the Holy Spirit. This rite has been long practised among Christians, when persons are appointed to any sacred office. But this consecration of children to God seems to have grown out of use. It is no wonder that the great mass of children are so wicked, when so few, are put under the care of Christ by humble, praying, believing parents. Let every parent that fears God bring up his children in that fear; and, by baptism, let each be dedicated to the holy trinity. Whatever is solemnly consecrated to God abides under his protection and blessing.

Of such is the kingdom of heaven - Or, the kingdom of heaven is composed of such. This appears to be the best sense of the passage, and utterly ruins the whole inhuman diabolic system of what is called non-elect infants' damnation; a doctrine which must have sprung from Moloch, and can only be defended by a heart in which he dwells. A great part of God's kingdom is composed of such literally; and those only who resemble little children shall be received into it: see on Mat 18:3 (note). Christ loves little children because he loves simplicity and innocence; he has sanctified their very age by passing through it himself - the holy Jesus was once a little child.

He - departed thence - That is, from that part of Judea which was beyond Jordan, Mat 19:1; and then went to Jericho. See Mat 20:29.

One came - Instead of εις one, several MSS., the Slavonic version, and Hilary, read νεανισκος τις, a certain young man.

Good, etc. - Much instruction may be had from seriously attending to the conduct, spirit, and question of this person.

1. He came running, (Mar 10:17), for he was deeply convinced of the importance of his business, and seriously determined to seek so as to find.

2. He kneeled, or caught him by the knees, thus evidencing his humility, and addressing himself only to mercy. See Mat 17:14.

3. He came in the spirit of a disciple, or scholar, desiring to be taught a matter of the utmost importance to him - Good teacher.

4. He came in the spirit of obedience; he had worked hard to no purpose, and he is still willing to work, provided he can have a prospect of succeeding - What good thing shall I do?

5. His question was the most interesting and important that any soul can ask of God - How shall I be saved?

Why callest thou me good? - Or, Why dost thou question me concerning that good thing? τι με ερωτας περι του αγαθου. This important reading is found in BDL, three others, the Coptic, Sahidic, Armenian, Ethiopic, latter Syriac, Vulgate, Saxon, all the Itala but one, Origen, Eusebius, Cyril, Dionysius Areop., Antiochus, Novatian, Jerome, Augustin, and Juvencus. Erasmus, Grotius, Mill, and Bengel approve of this reading. This authority appears so decisive to Griesbach that he has received this reading into the text of his second edition, which in the first he had interlined. And instead of, None is good but the one God, he goes on to read, on nearly the same respectable authorities, εις εϚιν ο αγαθος. There is one who is good. Let it be observed also that, in the 16th verse, instead of διδασκαλε αγαθε, good teacher, διδασκαλε only is read by BDL, one other, one Evangelistarium, the Ethiopic, three of the Itala, Origen, and Hilary. The whole passage therefore may be read thus: O teacher! what good thing shall I do that I may have eternal life? And he said unto him, Why dost thou question me concerning that good thing? There is one that is good. (Or he who is good is one). But If thou art willing to enter into that life, keep the commandments. This passage, as it stood in the common editions, has been considered by some writers as an incontrovertible proof against the Divinity or Godhead of Christ. A very learned person, in his note on this place, thus concludes concerning it: "Therefore our Savior cannot be God: and the notion of, I know not what, a trinity in unity, Three Gods in One, is here proved beyond all controversy, by the unequivocal declaration of Jesus Christ Himself, to be Erroneous and Impossible." Not so. One of the greatest critics in Europe, not at all partial to the Godhead of Christ, has admitted the above readings into his text, on evidence which he judged to be unexceptionable. If they be the true readings, they destroy the whole doctrine built on this text; and indeed the utmost that the enemies of the trinitarian doctrine can now expect from their formidable opponents, concerning this text, is to leave it neuter.

Keep the commandments - From this we may learn that God's great design, in giving his law to the Jews, was to lead them to the expectation and enjoyment of eternal life. But as all the law referred to Christ, and he became the end of the law for righteousness (justification) to all that believe, so he is to be received, in order to have the end accomplished which the law proposed.

Thou shalt do no murder, etc. - But some say these commandments are not binding on us. Vain, deceived men! Can a murderer, an adulterer, a thief, and a liar enter into eternal life? No. The God of purity and justice has forbidden it. But we are not to keep these commandments in order to purchase eternal life. Right. Neither Jesus Christ, nor his genuine messengers, say you are. To save your souls, Christ must save you from your sins, and enable you to walk before him in newness of life.

Honour thy father and thy mother - σου thy, is omitted by almost every MS. of respectability.

Thou shalt love thy neighbor as thyself - Self-love, as it is generally called, has been grievously declaimed against, even by religious people, as a most pernicious and dreadful evil. But they have not understood the subject on which they spoke. They have denominated that intense propensity which unregenerate men feel to gratify their carnal appetites and vicious passions, self-love; whereas it might be more properly termed self-hatred or self-murder. If I am to love my neighbor as myself and this "love worketh no ill to its neighbor," then self-love, in the sense in which our Lord uses it, is something excellent. It is properly a disposition essential to our nature, and inseparable from our being, by which we desire to be happy, by which we seek the happiness we have not, and rejoice in it when we possess it. In a word, it is a uniform wish of the soul to avoid all evil, and to enjoy all good. Therefore, he who is wholly governed by self-love, properly and Scripturally speaking, will devote his whole soul to God, and earnestly and constantly seek all his peace, happiness, and salvation in the enjoyment of God. But self-love cannot make me happy. I am only the subject which receives the happiness, but am not the object that constitutes this happiness; for it is that object, properly speaking, that I love, and love not only for its own sake, but also for the sake of the happiness which I enjoy through it. "No man," saith the apostle, "ever hated his own flesh." But he that sinneth against God wrongeth his own soul, both of present and eternal salvation, and is so far from being governed by self-love that he is the implacable enemy of his best and dearest interests in both worlds.

All these have I kept - I have made these precepts the rule of my life. There is a difference worthy of notice between this and our Lord's word. He says, Mat 19:17, τηρησον, keep, earnestly, diligently, as with watch and ward; probably referring not only to the letter but to the spirit. The young man modestly says, all these (εφυλαξα) have I observed; I have paid attention to, and endeavored to regulate my conduct by them. I have kept them in custody.

From my youth - Several MSS., versions, and fathers, leave out these words. Grotius and Mill approve of the omission, and Griesbach leaves them in the text with a note of suspicion. Perhaps the young man meant no more than that he had in general observed them, and considered them of continual obligation.

What lack I yet? - He felt a troubled conscience, and a mind unassured of the approbation of God; and he clearly perceived that something was wanting to make him truly happy.

If thou wilt be perfect - Τελειος ειναι, To be complete, to have the business finished, and all hinderances to thy salvation removed, go and sell that thou hast - go and dispose of thy possessions, to which it is evident his heart was too much attached, and give to the poor - for thy goods will be a continual snare to thee if thou keep them; and thou shalt have treasure in heaven - the loss, if it can be called such, shall be made amply up to thee in that eternal life about which thou inquirest; and come and follow me - be my disciple, and I will appoint thee to preach the kingdom of God to others. This was the usual call which Christ gave to his disciples. See Mat 4:19; Mat 8:22; Mat 9:9; Mar 2:14; and it is pretty evident, from this, that he intended to make him a preacher of his salvation. How many, by their attachment to filthy lucre, have lost the honor of becoming or continuing ambassadors for the Most High! See on Mar 10:21 (note).

Went away sorrowful - Men undergo great agony of mind while they are in suspense between the love of the world and the love of their souls. When the first absolutely predominates, then they enjoy a factitious rest through a false peace: when the latter has the upper hand, then they possess true tranquillity of mind, through that peace of God that passeth knowledge.

He had great possessions - And what were these in comparison of peace of conscience, and mental rest? Besides, he had unequivocal proof that these contributed nothing to his comfort, for he is now miserable even while he possesses them! And so will every soul be, who puts worldly goods in the place of the supreme God. See on Mar 10:22 (note).

A rich man shall hardly enter - That is, into the spirit and privileges of the Gospel in this world, and through them into the kingdom of glory. Earthly riches are a great obstacle to salvation; because it is almost impossible to possess them, and not to set the heart upon them; and they who love the world have not the love of the Father in them. 1Jn 2:15. To be rich, therefore, is in general a great misfortune: but what rich man can be convinced of this? It is only God himself who, by a miracle of mercy, can do this. Christ himself affirms the difficulty of the salvation of a rich man, with an oath, verily; but who of the rich either hears or believes him!

A camel - Instead of καμηλον, camel, six MSS. read καμιλον, cable, a mere gloss inserted by some who did not know that the other was a proverb common enough among the people of the east.

There is an expression similar to this in the Koran. "The impious, who in his arrogance shall accuse our doctrine of falsity, shall find the gates of heaven shut: nor shall he enter there till a camel shall pass through the eye of a needle. It is thus that we shall recompense the wicked." Al Koran. Surat vii. ver. 37.

It was also a mode of expression common among the Jews, and signified a thing impossible. Hence this proverb: A camel in Media dances in a cabe; a measure which held about three pints. Again, No man sees a palm tree of gold, nor an elephant passing through the eye of a needle. Because these are impossible things. "Rabbi Shesheth answered Rabbi Amram, who had advanced an absurdity, Perhaps thou art one of the Pembidithians who can make an elephant pass through the eye of a needle; that is, says the Aruch, 'who speak things impossible.'" See Lightfoot and Schoettgen on this place.

Go through - But instead of διελθειν, about eighty MSS. with several versions and fathers, have εισελθειν, to enter in; but the difference is of little importance in an English translation, though of some consequence to the elegance of the Greek text.

Who can be saved? - The question of the disciples seemed to intimate that most people were rich, and that therefore scarcely any could be saved. They certainly must have attached a different meaning to what constitutes a rich man, to what we in general do. Who is a rich man in our Lord's sense of the word? This is a very important question, and has not, that I know of, been explicitly answered. A rich man, in my opinion, is not one who has so many hundreds or thousands more than some of his neighbors; but is one who gets more than is necessary to supply all his own wants, and those of his household, and keeps the residue still to himself, though the poor are starving through lack of the necessaries of life. In a word, he is a man who gets all he can, saves all he can, and keeps all he has gotten. Speak, reason! Speak, conscience! (for God has already spoken) Can such a person enter into the kingdom of God? All, No!!!

With men this is impossible - God alone can take the love of the world out of the human heart. Therefore the salvation of the rich is represented as possible only to him: and indeed the words seem to intimate, that it requires more than common exertions of Omnipotence to save a rich man.

We have forsaken all - "A poor all," says one, "a parcel of rotten nets." No matter - they were their All, whether rotten or sound; besides, they were the all they got their bread by; and such an all as was quite sufficient for that purpose: and let it be observed, that that man forsakes much who reserves nothing to himself, and renounces all expectations from this world, taking God alone for his portion. See Mat 4:20.

To forsake all, without following Christ, is the virtue of a philosopher. To follow Christ in profession, without forsaking all, is the state of the generality of Christians. But to follow Christ and forsake all, is the perfection of a Christian.

What shall we have therefore? - Τι αρα εϚαι ημιν, What Reward shall we get? This Kypke proves to be the meaning of the words from some of the best Greek writers.

Ye which have followed me, in the regeneration, when the Son of man shall sit in the throne of his glory, etc. - The punctuation which I have observed here, is that which is followed by the most eminent critics: the regeneration is thus referred to the time when Jesus shall sit on the throne of his glory, and not to the time of following him, which is utterly improper.

The regeneration, παλιγγενεσια. Some refer this to the time in which the new heavens and the new earth shall be created, and the soul and body united. The Pythagoreans termed that παλιγγενεσια, when, according to their doctrine of the transmigration or metempsychosis, the soul entered into a new body, and got into a new state of being. Clement, in his Epistle to the Corinthians, calls the restoration of the world, after the deluge, by the same name.

Judging the twelve tribes - From the parallel place, Luk 22:28-30, it is evident that sitting on thrones, and judging the twelve tribes, means simply obtaining eternal salvation, and the distinguishing privileges of the kingdom of glory, by those who continued faithful to Christ in his sufferings and death.

Judging, κρινοντες. Kypke has shown that κρινεσθαι is to be understood in the sense of governing, presiding, holding the first or most distinguished place. Thus, Gen 49:16, Dan shall Judge his people, i.e. shall preside in, or rule over them; shall occupy a chief place among the tribes. It is well known that the Judges among the Jews were moderators, captains, chief, or head men. The sense therefore of our Lord's words appears to be, that these disciples should have those distinguished seats in glory which seem to belong peculiarly to the first confessors and martyrs. See 1Thes 4:14, 1Thes 4:16, and particularly Rev 20:4-6.

The last-quoted passage brings into view the doctrine of the Millennium, when Jesus, after having formed the new heavens and the new earth, shall reign here gloriously among his ancients 365,000 years; for the thousand years referred to above are certainly prophetical years, in which, it is well known, each day stands for a year.

Others, of no mean note, are of opinion that the regeneration means the conversion of men by the preaching of the Gospel - that sitting on twelve thrones signifies the state of eminent dignity to which the apostles should be raised - and that judging the twelve tribes of Israel, means no more than exercising authority in the Church, and dispensing laws to the people of God. But I confess I do not see the propriety of this application of the terms, as the following verse seems to fix the meaning mentioned above.

Shall receive a hundredfold - Viz. in this life, in value, though perhaps not in kind; and in the world to come everlasting life. A glorious portion for a persevering believer! The fullness of Grace here, and the fullness of Glory hereafter! See on Mar 10:30 (note).

But many that are first, etc. - The Jews, who have been the first and most distinguished people of God, will in general reject the Gospel of my grace, and be consequently rejected by me. The Gentiles, who have had no name among the living, shall be brought to the knowledge of the truth, and become the first, the chief, and most exalted people of God. That this prediction of our Lord has been literally fulfilled, the present state of the Christian and Jewish Churches sufficiently proves. To illustrate this fully, and to demonstrate that the Jews and Gentiles were now put on an equal footing by the Gospel, our Lord speaks the following parable, which has been unhappily divided from its connection by making it the beginning of a new chapter.

He departed - and from that time walked no more in Galilee. Mark 10:1.

Multitudes followed him, and he healed them there - That is, wheresoever they followed him.

The Pharisees came tempting him - Trying to make him contradict Moses. For every cause - That is, for any thing which he dislikes in her. This the scribes allowed.

He said, Have ye not read - So instead of contradicting him, our Lord confutes them by the very words of Moses. He who made them, made them male and female from the beginning - At least from the beginning of the Mosaic creation. And where do we read of any other? Does it not follow, that God's making Eve was part of his original design, and not a consequence of Adam's beginning to fall? By making them one man and one woman, he condemned polygamy: by making them one flesh, he condemned divorce.

And said - By the mouth of Adam, who uttered the words. Gen 2:24.

Why did Moses command - Christ replies, Moses permitted (not commanded) it, because of the hardness of your hearts - Because neither your fathers nor you could bear the more excellent way. Deut 24:1 Matt 5:31; Mark 10:2; Luke 16:18.

And I say to you - I revoke that indulgence from this day, so that from henceforth, Whosoever, &c.

But he said to them - This is not universally true; it does not hold, with regard to all men, but with regard to those only to whom is given this excellent gift of God. Now this is given to three sorts of persons to some by natural constitution, without their choice: to others by violence, against their choice; and to others by grace with their choice: who steadily withstand their natural inclinations, that they may wait upon God without distraction.

There are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake - Happy they! who have abstained from marriage (though without condemning or despising it) that they might walk more closely with God! He that is able to receive it, let him receive it - This gracious command (for such it is unquestionably, since to say, such a man may live single, is saying nothing. Who ever doubted this?) is not designed for all men: but only for those few who are able to receive it. O let these receive it joyfully!

That he should lay his hands on them - This was a rite which was very early used, in praying for a blessing on young persons. See Gen 48:14,20. The disciples rebuked them - That is, them that brought them: probably thinking such an employ beneath the dignity of their Master. Mark 10:13; Luke 18:15.

Of such is the kingdom of heaven - Little children, either in a natural or spiritual sense, have a right to enter into my kingdom. Mt 18:3.

And behold one came - Many of the poor had followed him from the beginning. One rich man came at last. Mark 10:17; Luke 18:18.

Why callest thou me good - Whom thou supposest to be only a man. There is none good - Supremely, originally, essentially, but God. If thou wilt enter into life, keep the commandments - From a principle of loving faith. Believe, and thence love and obey. And this undoubtedly is the way to eternal life. Our Lord therefore does not answer ironically, which had been utterly beneath his character, but gives a plain, direct, serious answer to a serious question.

Exod 20:12. &c

The young man saith, All these have I kept from my childhood - So he imagined; and perhaps he had, as to the letter; but not as to the spirit, which our Lord immediately shows.

If thou desirest to be perfect - That is, to be a real Christian: Sell what thou hast - He who reads the heart saw his bosom sin was love of the world; and knew he could not be saved from this, but by literally renouncing it. To him therefore he gave this particular direction, which he never designed for a general rule. For him that was necessary to salvation: to us it is not. To sell all was an absolute duty to him; to many of us it would be ali absolute sin. The young man went away - Not being willing to have salvation at so high a price.

It is easier for a camel to go through the eye of a needle, (a proverbial expression,) than for a rich man to go through the strait gate: that is, humanly speaking, it is an absolute impossibility. Rich man! tremble! feel this impossibility; else thou art lost for ever!

His disciples were amazed, saying, Who then can be saved? - If rich men, with all their advantages, cannot? Who? A poor man; a peasant; a beggar: ten thousand of them, sooner than one that is rich.

Jesus looking upon them - To compose their hurried spirits. O what a speaking look was there! Said to them - With the utmost sweetness: With men this is impossible - It is observable, he does not retract what he had said: no, nor soften it in the least degree, but rather strengthens it, by representing the salvation of a rich man as the utmost effort of Omnipotence.

In the renovation - In the final renovation of all things: Ye shall sit - In the beginning of the judgment they shall stand, 2Cor 5:10. Then being absolved, they shall sit with the Judge, 1Cor 6:2: On twelve thrones - So our Lord promised, without expressing any condition: yet as absolute as the words are, it is certain there is a condition implied, as in many scriptures, where none is expressed. In consequence of this, those twelve did not sit on those twelve thrones: for the throne of Judas another took, so that he never sat thereon.

And every one - In every age and country; not you my apostles only; That hath forsaken houses, or brethren, or wife, or children - Either by giving any of them up, when they could not be retained with a clear conscience or by willingly refraining from acquiring them: Shall receive a hundred - fold - In value, though not in kind, even in the present world.

But many first - Many of those who were first called, shall be last - Shall have the lowest reward: those who came after them being preferred before them: and yet possibly both the first and the last may be saved, though with different degrees of glory. Mt 20:16; Mark 10:31; Luke 13:30.

2 And great multitudes followed him, and he healed them there.

Most Interpreters agree that both Mark▪ Ch. 10.1. & Luk. Ch. 9.51. make mention of the same motion of our Saviour out of Galilee, into the Province of Iudea, which is here expressed, tho Luke and Iohn mention something largely, some things done in the way, of which Matthew speaketh not. He departed from Galilee: Our Saviour had hitherto spent his time mostly in Galilee, the Country of the Iews was divided into three Provinces. Galilee, Samaria, and Iudea: Galilee was the more Northerly part of the Country. And was divided into the upper Galilee, which is also called Galilee of the Gentiles, Mat. 4.15. and the lower Galilee, which was Contiguous to it, but lay more Southerly, and adjoyned to Samaria: Our Saviour dwelt at Nazareth a long time. Corazin, Bethsaida, Capernaum, were all Cities of Galilee. He is now taking his leave of this Province, into which he never returned more. His next way into Iudea, lay through Samaria (for Samaria lay in the middle, betwixt Galilee and Iudea) and through part of it he did go, for Luk. 9.52. some Inhabitants of a Village belonging to the Samaritanes refused to receive him. He came into the Coasts of Iudea beyond Iordan. This Phrase hath caused some Difficulty to Interpreters, because Iudea was bounded by Iordan ▪ and had no Coasts beyond it. Some say, that the term beyond Iordan must be applyed to, he came, he came beyond Iordan, to the Coasts of Iudea. Others say, that as Men came out of Egypt, the Coasts of Iudea were beyond Iordan, Mat. 4.15. But some think it should be there translated, By Iordan: The word [non-Latin text not transcribed] signifies any Border, or side of a Border, Beyond Iordan: Therefore is on the Border of Iordan, and possibly were better translated so, seeing the Word will bear it, and there were no Coasts of Iudea beyond Iordan: It is probable, that our Saviour coming out of Galilee into Samaria, kept on the left hand near to Iordan, till he came into Iudea, which also bordered on that River. Wherever he went great multitudes followed him, but more for Healing their Bodies, or for the Loaves, than for the Feeding, or Healing of their Souls; so different is most peoples Sense of their Bodily and Spiritual wants. He Healed them the Text saith, but it saith not, They believed in him.

3 The Pharisees also came unto him, tempting him, and saying unto him, is it lawful for a man to put away his wife for every cause?

Our Saviour, tho yet at some distance from Ierusa[illegible: 1 letter]em, yet was come into that Province, where the Pharisees had the greatest Power, and were in greater Numbers: Now they come to him, Tempting him, where the Word Tempting, rather signifies generally making a Tryal of him, than strictly, Solliciting him to sin, they came (as appeareth by their Question) to make a Tryal, whether they could intrap him, and ge[illegible: 1 letter] any Determination from him of a point, for which they might accuse him. The Question they propound to him is: Whether it be Lawful for a Man to put away his Wife for every Cause? The Word here translated Cause; signifieth not Cause, or Occasion, but Crime also. So it may be translated Crime, but they did not only put away their Wives for Crimes, but upon any occasion, in abuse of that Text. Deut. 24.1. When a Man hath taken a Wife and Married her, and it come to pass that she find no Favour in his Eyes, because he hath found some uncleanness in her: Which the Pharisees had interpreted, of any kind of Deformity▪ or natural Infirmity, not meerly of Moral uncleanness. Had our Saviour now answered, Yes, he had Contradicted what he had formerly delivered, Ch. 5.32. had he denied, they had Trapped him as Contradicting the Law of Moses, Deut. 24.1. (according to their Interpretation of it) So they had had whereof to accuse him.

6 Wherefore they are no more twain, but one flesh, What therefore God hath joyned together let no man put asunder.

Mark Ch. 10.2, 3, 4. giveth us the same History of this Discourse, differing a little in the Order of the Words; but nothing as to the substance of his Discourse. Our Saviour answereth neither Yea nor Nay to their Discourse▪ but gives them a fair occasion to answer themselves, and Tacitly chargeth them with Ignorance, and Corruption of the Law of God. He re[illegible: 1 letter]erreth them to the first Institution of Marriage, and for that to the Book of Genesis, Ch. 1.27. & 2.24. It is as much as if our Lord had said: You own the Book of Genesis, as well as the Book of Deutronomy. In the Book of Genesis, you read the first Institution of Marriage, it was instituted by God himself; he made Male and Female, Gen. 1.27. he made the Law of Marriage, Gen. 2.24. that a Man should leave his Father and Mother, and cleave to his Wife, and they should be one Flesh, from whence he concludeth that the Man and Wife are one Flesh in Gods Account; from hence he leaves them to conclude, whether it was probable, that Moses, whom they so reverenced, and who was so Faithful in the House of God, as a Servant, would License them to put asunder, whom God had put together: Or, whether they had not put an Interpretation upon the Law of Moses, which it could not bear, in Consistency with the Law of God. For the Sense of those Words, Gen. 1.27. & Ch. 2.24. See the Notes on those places.

Marginal references: 1 Cor. 6.16.

8 He saith unto them, Moses, because of the hardness of your hearts, suffered you to put away your wives: but from the beginning it was not so.

Mark reports this a little differently, Ch. 10.3. As if Christ had first said unto them. What did Moses command you? And they said Moses suffered to write a Bill of Divorcement, and to send her away. And Iesus answered, and said. For the hardness of your Heart, he wrote you this Precept, &c. The substance of our Saviours answer seemeth to be this. Moses gave you no positive Command in the Case, he could not make a Law directly opposite to the Law of my Father. But Moses saw the Wantonness, and Wickedness of your Hearts, that you would turn away your Wives without any just and warrantable Cause, and to restrain your Extravagancies, of Cruelty to your Wives, or disorderly turning them off upon any occasion; he made a Law that none should put away his Wife, but upon a Legal Cognizance of the Cause, and giving her a Bill of Divorce. Indeed possibly this Bill of Divorce was sometimes judicially granted upon irregular Causes, and Moses might connive at it, for the preventing of greater Evils, because you were always an hard Hearted, and Stiff-necked people; and you by your Traditions have expounded that Law, beyond Moses his Intention, and made a Bill of Divorce grantable in Cases which he never thought of, nor intended in that Law. But the measures of Lawfulness, are neither to be taken from Moses his Temporary Toleration and Connivence, nor much less from your Traditions, and Expositions of the Law of Moses, but from the Original Institution of Marriage, and from Gods Original Law relating to it; now God at first made but one Woman for one Man, and so united them, that he stiled them one Flesh: So as he, who puts away his Wife, doth as twere divide, and tear his own Flesh piece from piece, which is Barbarous, Inhumane, and unnatural. And the Law of God was not, that a Man should forsake his Wife, when ever he had a mind to it, but that he should rather forsake his Father and Mother than his Wife, that he should cleave to his Wife living, and dwelling with her, as a Man of knowledge, not hating his own Flesh, Loving his Wife, as his own Body, Loving and Cherishing her, Eph. 5.28.29. Now how can this possibly consist with a Mans putting away his Wife, upon every little and trivial Cause of Offence, or dislike unto her.

9 And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and who so marrieth her that is put away, doth commit adultery.

We met with the like Determination of our Lords upon this Question, Ch. 5.32. only there it was [instead of committeth Adultery] causeth her to commit Adultery, that is in Case she Married again: Here our Lord saith, the like of the Husband, we have the same, Mar. 10, 11. Luk. 16.18. The reason is this, because nothing but Adultery dissolveth the Knot, and band of Marriage. Tho they be thus illegally separated, yet according to the Law of God, they are still Man and Wife: Some have upon these Words made a Question, whether it be Lawful for the Husband, or the Wife separated for Adultery, to Marry again while each other Liveth: As to the party offending, it may be a Question, but as to the innocent Person offended, it is no Question, for the Adultery of the Person offending, hath dissolved the Knot of Marriage by the Divine Law. It is true, that the Knot cannot be dissolved, without the Freedom of both Persons, each from another, but yet it seemeth against Reason, that both Persons should have the like Liberty to a second Marriage. For, 1. The Adulteress, is by Gods Law a dead Woman, and so in no Capacity to a second Marriage. 2. It is unreasonable that she should make an Advantage of her own sin, and Error. 3. This might be the occasion of Adultery, to give a wicked Person a legal Liberty to satisfie an Extravagant Lust. But for the innocent Person, it is as unreasonable, that he or she should be punished for the sin of another. But what our Saviour saith here, and in the other parallel Texts, is undoubtedly to be understood, of Husbands, and Wives, put away not for Adultery, but for other light and trivial Causes, for which by the Law of God no Divorce is allowed.

Marginal references: 1 Cor. 7.10.11.

10 His discples say unto him, If the case of the man be so with his wife, It is not good to marry.

This is a very strange Saying, and discovers us, both the imperfect state of Christ's Disciples, and also the Tyranny of a sinful Practice grown up into a Custom. The Iews had assumed a Liberty of turning their Wives out of Doors, upon every light and trivial Offence, or dislike, the Disciples think; if this Licentiousness may not be allowed, it is not good to Marry. So an Holy Institution of God ordained for the Propagation of mankind, for the restraint of Extravagant Lust, and for the Solace and Comfort of Mans Life, should be despised, rather than those unquiet Lusts, and Corruptions mortified, the Mortification of which, would have made those irregular Separations both needless, and undesirable. Surely they should rather have said: If the Case of a Man be so with his Wife then both Husbands and Wives, had need to learn to deny themselves, to comply each with another, to silence their Brutish, and boisterous Passions, that being the same Flesh, they might also have one and the same Spirit, and not be like a diseased piece of Flesh, where Humours so Quarrel, that one piece need be cut off to preserve the other. But the best of Men have their Infirmities, and as the Hebrews said, Spiritus dei non semper tangit corda prophetarum. The Spirit of God was not always upon the Hearts of the Prophets. So it is as true, Spiritus Dei, non semper & ubi que tangit corda fidelium. All that the Saints say is not Gospel. Their flesh hath its turn to speak, as well as the Spirit in them. A sinful Liberty conceded, indulged, or connived at, by the Laws, or by the Rulers of a Church, or Place where we Live, for a long time, is not easily restrained, and even good Men may for a time be carried away with the Error of it, so as they cannot discern it, be Convinced of it, or be brought clearly of it to a Conformity to the Will of God.

12 For there are some eunuchs, which were so born from their mothers womb, And there are some eunuchs, which were made eunuchs of men: And there be eunuchs which have made themselves eunuchs for the kingdom of heaven sake, He that is able to receive it, let him receive it.

Our Saviour knowing the sinful Custom, and Practice of the Jewish Nation now for many years, and giving some allowance for that, and his Disciples infirmities, so he doth not answer them severely, as what they said might deserve, but reproves them gently; what he saith amounts to thus much, you do not consider what you say. All men without sinning against God, cannot abstain from Marriage. An Ability to live chastly without the use of Marriage, is a peculiar Gift of God, and your saying hath no place in Persons, to whom God hath not given that Gift, For it is better to Marry than to Burn. There are some whom God by Nature hath made unfit for Marriage. There are others whom Men (wickedly) make unfit for it, that they may gratifie their own Jealousie. (Thus several Courtiers were made Eunuchs, and so betrusted with the Care of Princes Wives and Concubines.) And there are some who have made themselves Eunuchs (not castrating themselves, that is wickedness) but abstaining from Marriage, and yet living Chastly (having mortified their Lusts, and brought under their Body) that they might be less incumbred with the Cares of the World, and be more free for the work of the Ministry, or be able more to give up themselves to an Holy Life and spiritual Conversation. But God, who by his Ordinance of Marriage designed to People, and continue the World, hath given to Persons different Tempers and Constitutions: So as possibly the most of Men and Women, cannot without making use of Marriage govern their Lusts. As to these, Marriage is not a matter of Choice and Deliberation, and they may, and ought to use it as an appointment of God, for the ends for which he hath instituted it. If there be any who can receive this Saying, who can without Marriage bridle his Lust, and so live in a solute and single state, as not to sin against God, by any Extravagancy of Lusts, and impure Desires and Affections, and desire, and shall do so, that he may be more spiritual, and serve God with less distraction, and be a more fit Instrument to promove the Kingdom of God in the World, let him do it.

Marginal references: 1 Cor. 7.[illegible: 2 letters].34. & 9.5.15.

13 Then were there brought unto him little children, that he should put his hands on them and pray, and the disciples rebuked them.

Mark saith, Ch. 10.13. and Luke saith, Ch. 18.15. they were brought that he should Touch them. A doubt may from this Text arise in the Readers mind, for what purpose the Parents, or Nurses did bring these young Children to Christ. It was not for Baptism, for he Baptized none himself, Ioh. 4.2. It is not like it was for Healing, for tho our Saviour in such Cases did sometimes Touch, or lay his Hand upon the sick Persons; yet it is not likely, that in that Case the Disciples would have rebuked them, knowing that their Master used to heal such as were brought to him. It must therefore unquestionably be, that he might Bless them, Matthew here saith that he might put his Hands on them and pray. The putting of Hands upon Persons, when they Blessed them, or Prayed for a Blessing on Persons, was a very usual Rite and Custom amongst the Iews. Without all Contradiction (saith the Apostle, Heb. 7.7. The lesser was Blessed of the greater.) It was a Custom amongst the Iews to bring Persons, to those whom they lookt upon as Excelling in Holiness, to be blessed and commended to God by their Prayers, Gen. 27.4, & 48.14. The Parents, or Nurses of these Children by this Act declared, that they looked upon Christ as some great Prophet, in Favour with God; and whose Prayers could prevail with God, and whose Blessing was considerable as to these little ones. The Disciples rebuked them: as thinking they were too troublesome to their Ma[illegible: 2 letters]er, and not understanding what Children in Health had to do with their Master, nor perhaps having before seen such a President.

15 And he laid his hands on them, and departed thence.

Both Mark and Luke, add something to this Story. Mark saith, Ch. 10.14. When Iesus saw it, he was much displeased, and said, Suffer the little Children to come to me, and forbid them not; for of such is the Kingdom of God: Verily I say unto you, whosoever shall not receive the Kingdom of God, as a little Child, he shall not enter therein. And he took them up in his Arms, put his Hands upon them and Blessed them. Luke saith the same, Ch. 18.15. only he saith. He called them unto him, and leaves out what Mark hath, v. 16. of Christ taking them up in his Arms, putting his Hands upon them, and Blessing them. From this Text, Divines will prove the Baptism of Children, because theirs is the Kingdom of Heaven; which whether we understand of the Church, and the Dispensation of the Grace of Christ under the Gospel, viz. That the Gospel-Church is made up of Infants, as well as more adult Persons, or that the Grace of Christ under the Gospel, viz. Remission of sins through the Blood of Christ, doth belong to some Children, as well as to grown Persons: Or, of the Kingdom of Glory, viz. Children shall go to Heaven, as well as grown Persons. The Argument is well drawn from this Text: Those who have a right to a Member-ship in the Church, are to be Baptized: Or, those who have a right to the Kingdom of Glory may be Baptized. But one or both of these are affirmed in this Text. We must take heed, we do not found Infant-Baptism, upon the Example of Christ in this Text, for it is certain that he did not Baptise these Children, Mark only saith, he took them into his Arms, laid his Hands on them, and Blessed them. The Argument for Infant-Baptism, from this Text is founded upon his Words, uttered on this occasion, not upon his Practice. Mark addeth, that our Saviour told them, That unless a Man received the Kingdom of God as a little Child, he could not enter into it. But we opened those words before, Mat. 18.3. where we met with the same in Effect.

16 And behold one came and said unto him, Good master, what good thing shall I do, that I may have eternal life?

This History is reported by Mark, Ch. 10. from v. 17. to v. 23. and by Luke, Ch. 18. from v. 18. to v. 24. Mark saith, When he was gone forth into the way, there came one running and kneeled to him, and asked him: Good Master! What may I do, that I may inherit Eternal Life? Luke saith, A certain Ruler asked him: Our Lord was now in his way from Galilee to Iudea, and to Ierusalem. There cometh a Person, a Ruler, whether of some of the Synagogues, or in some place of Civil Magestracy, the Scripture saith not. He runs, he kneeleth to him (p[illegible: 1 letter]ying him at le[illegible: 2 letters]t a Civil Homage, as to his Superiour) he salutes him with the ordinary Title, they gave to their Teachers: Master, Good Master, he propoundeth a Grave Question to him, what he should do that he might get to Heaven▪ But yet, he doth not propound▪ the Question in those terms; but, What good thing should I do, that I may have Eternal Life? It appeareth, by his respe[illegible: 1 letter]t shewed to Christ at his coming, and by the Question proposed, and by his going away sorrowful, when our Saviours Answer did not satisfie him, that he did not come upon any C[illegible: 1 letter]ptio[illegible: 1 letter]s design to entrap our Saviour, but out of a Desire to learn; but yet, it appeareth plainly, that he was a Pharisee, or a Disciple of the Pharisees, and though his Life was in his own Hands, that he had a Power in himself to do so[illegible: 1 letter]e good thing, by which he might merit Eternal Life, or upon the doing of which, he might at least obtain Everlasting Life; tho not as a strict reward for his Work, without any Consideration of a Messias: He grants an Eternal state, he declares his Desire of an Eternal Happiness, he declareth his Readiness to do some Good thing, that he might obtain it.

17 And he said unto him, Why callest thou me good? There is none good but one, * that is God: But if thou wilt enter into life keep the commandements.

Mark omitteth the latter Clause, and only saith, Thou knowest the Commandements: So saith Luke, Ch. 18. v. 19, 20. Our Saviours design here was, not to shew this young Man by this Answer, the way by which it was possible, that he or any other might come to Heaven, but only to convince him of the Errors of the Pharasaical Doctrine; they would not own Christ to be God, nor to be come forth from God, They taught Eternal Life to be obtainable by the Works of the Law▪ and by a fulfilling of the Law, according to that imperfect Sense which they gave of it, of which we heard much, Ch. 5. Now (saith our Saviour.) Seeing you will not own me to be God, nor yet to have come from God, why callest thou me good? There is none Originally, E[illegible: 1 letter]sentially, and absolutely good, but God: There is none Derivatively good, but he deriveth his Goodness from God. How callest thou me Good, whom thou wilt neither own to be God, nor to derive from God? But if thou wilt enter into Life, keep the Commandements. This was the Doctrine of the Pharisees: That men might keep the Commandements. Saith our Saviour, the way to Eternal Life according to your Doctrine, is plain before thee: You say, Men may perfectly keep the Commandements of God. He that doth so shall be saved. Therefore keep the Commandements: Not that our Saviour thought he could do it▪ [illegible: 1 letter]or that there did lye a passable Road to Heaven, that way, bu[illegible: 1 letter] that he might convince him of his Error, and the need he had [illegible: 1 word] a Saviour.

19 Honour thy Father, and thy Mother▪ Thou shalt love thy neighbour as thy self.

Mark addeth: Defraud not, Ch. 10.19. but Luke doth not put in, Ch. 18.20. Three things we may observe. 1. There are no Commandements mentioned, but those of the second Table. 2. Nor are they reckoned up in Order. 3. The tenth Commandement is expressed by: Thou shalt Love thy Neighbour as thy self: Which elsewhere our Saviour calls the second great Commandement, and makes Comprehensive of all the Commandements of the second Table. We must not from our Saviours order here, in the Enumeration of the Commandements, either conclude, that the Precepts of the second Table, are greater than those of the first, or that it is enough to keep them, in order to Eternal Life: Nor yet, that the fifth Commandement is lesser than the sixth, seventh, eighth, ninth, because it is put after them. But, 1. Our Saviour had reckoned up Commandements enough to convince this Man, that he could not by keeping the Commandements hope for Eternal Life. 2. He had reckoned those by some, of which he intended by and by to convince him, that he had not kept the Commandements. 3. And those of the Non-Observation, of which it was most easie to convince him. 4. The Pharisees lookt upon these, as the most Vulgar and easie Commandements. 5. Because Love to our Neighbour, is an excellent Evidence of our Love to God. As concerning the Order, in which they are Enumerated: It was not our Saviours business here to shew which was the greatest Commandement, that he hath elsewhere determined; calling, Thou shalt Love the Lord thy God with all thy Heart, &c. the first and great Commandement, here he is not Sollicitous about the Order.

Marginal references: Chap. 15.4.; Lev. 19.18. Chap. 22.39. Rom. 13.9. Gal. 5.14. Jam. 2.8.

20 The young man saith unto him, All these things have I kept from my youth up, what lack I yet?

Those words, What lack I yet? Are no[illegible: 1 letter] in Mark or Luke. The young Man understood these Commandements, according to the Pharisees Interpretation of them, who as we heard, Ch. 5. interpreted them only as prohibiting the Overt-Acts, not the inward Lusts▪ and Motions of the Heart, together with the means, or occasions leading to such Acts. Paul saith, He had not known Lust, if the Law had not said, Thou shalt not Covet, Rom. 7.7. Men that deceive themselves with false Glosses, and Interpretations may think they keep the Commandements of God▪ and be very confident of a Righteousness in themselves. But it is impo[illegible: 1 letter]sible others should be so: What l[illegible: 1 letter]ck I yet? He expected Christ should have set him some new Task▪ and was not aware, that he only wanted a better knowledge and understanding of the Law, to convince him of his mistake.

21 Jesus saith unto him, If thou wilt be perfect Go, and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come, and follow me.

Mark repeats it thus, Ch. 10.21. Then Iesus beholding him, loved him. And said unto him, One thing thou lackest. Go thy way, sell, whatsoever thou hast and give to the Poor, and thou shalt have Treasure in Heaven, and come, take up thy Cross, and follow me. Luk. ch. 18.22. repeats it as Matthew, only [illegible: 1 letter]e begins it with, One thing thou lackest▪ Mark saith, that Iesus beholding him loved him, not with a special saving Love, for he sent him away sad, upon his going, he tells his Disc[illegible: 1 letter]ples, that it was a very hard thing for a Rich man to come to Heaven, he tells him, One thing was wanting to him; but he loved him with such a common Love, as he loveth all his Creatures with, and more especially, such as are better than others All that can be concluded from hence is: Th[illegible: 2 letters] Acts of moral Righteousness are pleasing to God. He saith to him, If thou wilt be perfect: That is, in keeping the Commandements of God. The Papist make a great deal of stir to found upon this Text, their Councels of Perfection. As if Christ here were advising only the young Man, to do something beyond what the Law strictly required, in Order to a more perfect state than others. But that this cannot be the Sense of the Words will appear to him, who will diligently consider, 1. That this had been needless for our Saviour, for directing the young Man to keep the Commandements, in Order to his obtaining Everlasting Life, had sufficiently declared, that the keeping o[illegible: 1 letter] the Commandements was Perfection enough. 2. He says, One thing is want[illegible: 1 letter]ing to thee: That is, in Order to thy obtaining Everlasting Life, which had not been true, if our Saviour had granted him to have kept all the Commandements, for he had before let him know, that the keeping them was sufficient. Our Saviour therefore, by this Speech only indeavours to convince him, that he had not [illegible: 1 word] all the Commandements. But it may be objected, How [illegible: 2 letters]ould that be? For there was no Commandement that [illegible: 1 word] him to go sell all that he had, and give to the Poor: I answer: There was a Commandement, That he should Love the Lord his God with all his Heart, and Soul, and Strength, which he could not do, unless he had an Heart ready to obey any Command God should lay upon him, which our Saviour puts upon the Tryal, by this special Precept. 2. There was a Commandement, that he should Love his Neighbour as himself, and that he should not Covet. Now not to be ready at the Commandement of God, liberally to relieve the poor Members of Christ, argued a Covetous mind; more in Love with his Estate, than with God: So as though this was not before specially Commanded, yet it was Commanded generally, and that he would have understood, had he rightly understood the Law of God; especially, having such a Promise annexed, as thou shalt have Treasure in Heaven. 3. Nor must all the Command be taken to be included in those Words, Go sell all that thou hast, and give to the Poor, but the following Words must also be taken in. And come, and take up the Cross, and follow me. Perfection here, is not made to lye in a Voluntary Poverty only, but in coming after, and following of Christ with a free taking up of the Cross. In short: No man can be perfect in keeping the Commandements of God. That doth not love God with all his Heart, Soul, and Strength: Nor can any Man pretend to this, that hath not an Heart ready to obey God in all things, whether more generally, or more specially Commanded. Nor can any man fulfil the Duty of the second Table▪ without first fulfilling the Duties of the first; for if our Love to our Neighbour flow not from a Love to God, it is no Act of Obedience, and Consequently no fulfilling the Law, which is not fulfilled by meer doing the external Duty of it, but by doing what is required in it, out of an Obedience unto God, which cannot be without a first loving God.

Marginal references: Chap. 6.20. Luk. 12.33. & 16.9. 1 Tim. 6.18, 19.

22 But when the young man heard that saying, he went away sorrowful, for he had great possessions.

Mark saith the same, Ch. 10.22. So doth Luke, Ch. 18.23. He was sorry, that he had ever propounded the Question, or that the terms were such, as his covetous Heart could not comply with. He would have had Heaven, if he could have had it cheap: Or it may be, he would have parted with something for it, but to Sell all was an hard Saying! Or he was sorry to see himself so confuted, and convinced, that whatsoever he Dreamed, he had not kept the Commandements, and had not an Heart prepared to obey God in one thing. It is not said, Because he loved his great Possessions, but, for he had great Possessions: Yet the first is intended. It is an hard thing for us to have a great Concern in the World, and not to love it more than God. He went away, he would hear no more of that Discourse: How many would have Heaven, if they might have it upon their own terms? How few are willing to come up to Gods terms? How false and deceitful are our Hearts? They will perswade us we have done all, when indeed we have done nothing, nor are prepared to do any thing in Truth and Sincerity? We are not Perfect, something is wanting to us, till To Will, to do whatsoever God requireth of us, be present with us, tho, when it comes too, we may want strength to perform.

24 And again I say unto you, it is easier for a Camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

Mark saith, Ch. 10.23. And Iesus looked round about, and said to his Disciples. How hardly shall they that have Riches enter into the Kingdom of God. And the Disciples were astonished at his Words, but Iesus answereth again, and saith unto them. Children! How hard is it for them that trust in Riches, to enter into the Kingdom of God? It is easier for a Camel to go through the Eye of a Needle, than for a Rich man to enter into the Kingdom of God. Luke saith, Ch. 18.24. And when Iesus saw that he was sorrowful, he said, How hardly shall they that have Riches enter into the Kingdom of God? For it is easier for a Camel to go through a Needles Eye, than for a Rich man to enter into the Kingdom of God. Our Lord, seeing the young Man that came to him so briskly, with such a Zeal for his Soul, and appearing warmth of Desire, to be instructed in the right way to Heaven, and asking for a Task to be set him: First, what good thing he should do in Order to that end, then calling for more; when our Saviour had reckoned up some Commandements to be observed. What lack I yet, Saith he? Go away quite dampt and sorrowful, when our Saviour said not to him. Give thy Body to be burned, no nor yet, cut off a right Hand, or Foot, or pluck out a right Eye. Only part with some of thy Circumstances, Sell what thou hast and give to the Poor. A thing he might have done, and have been a Man still perfect; both as to his Essential, and Integral parts. He hence takes occasion to Discourse with his Disciples, the danger of Riches, and the ill influence they have upon mens Souls, with Relation to their Eternal Welfare. Luke and Mark say, he spake it by way of Question. How hardly? Matthew delivereth it as spoken positively. A Rich m[illegible: 1 letter]n shall hardly enter, &c. The Sense is the same, only the Interrogation seems to aggravate the Difficulty, and to fortifie the Affirmation, as much as to say, A Rich man shall very hardly enter into the Kingdom of Heaven. The Disciples were astonished at this (saith Mark) which made our Saviour say it over again, with a little Exposition. How hard is it for them that trust in Riches, to enter into the Kingdom of God? Which Exposition is so far from a Correction, or Abatement of the severity of his former Speech, that some Judge it rather a Confirmation of it, for he goes on with saying: It is easier for a Camel to go through the Eye of a Needle. But why should this astonish the Disciples, who had no reason upon this Account to Fear for themselves, who had forsaken all to follow Christ? Possibly, because it was so contrary to the common Opinion of the World, who did not only as in Malachys time, call the Proud Happy; but thought God had scarce any Favour for any but the Rich: In opposition to which Christ, Luk. 6.20.24. Blesseth the Poor, and pronounceth Woes to the Rich, as having received their Consolation. As to the Words themselves. The design of our Saviour in them, was not to condemn Riches, as in themselves Damnable; nor yet to deny Salvation to all Rich Persons: Our Lord knew, that Abraham, Isaac, Iacob, Iob, were all Rich Persons, and yet in Heaven, so was David and Solomon, &c. He also knew, that Riches are the Gifts of God, Good things, not in themselves Pernicious: His design was only to shew, That they are dangerous Temptations, Solliciting and entising our Hearts, into so great a Love of them, and Affection to them, as is not consistent with our Duty, with reference to God; and giving the Heart of Man such Advantages for the Lusts of Pride, Coveteousness, Ambition, Oppression, Luxury, (some or other, of which are Predominate in all Souls) that it is very hard for a Rich man, so far to deny himself, as to do what he must do, if ever he will be saved. For those words in Mark, Them that trust in Riche. I take them rather, to give the reason of the Difficulty, than to be an Abatement of what he had before said. For to trust in Riches, is to place an Happiness in them, to Promise our selves a security from them, so as to be careless of a further H[illegible: 1 letter]ppiness▪ Psal. 49.6. & 52.7. 1 Tim. 6.17. That which makes it so hard for a Rich man to be saved, is the Difficulty of having Riches, and not placing our Felicity in them, being secure; because of them, and having our Hearts cleave unto them, so as we cannot deny our selves in them, to obey any Command of God: And the suffering them to be Temptations to us, to Pride, Luxury, Ambition, Oppression, Contempt, and Despising of others, Coveteousness, &c. Upon these Accounts our Saviour goeth on and saith. It is easier for a Camel to go through the Eye of a Needle, than for a Rich man to enter into the Kingdom of God. Which doubtless was a Proverbial Expression in use, then amongst the Iews, to signifie a thing of great Difficulty, by terms importing impo[illegible: 1 letter]sibility: Or, else the Phrase may signifie an impossibility, without the extraordinary influence of Divine Grace, as our Saviour seemeth to expound it in the next Verses.

26 But Jesus beheld them, and said unto them, With men this is impossible, but with God all things are possible.

Mark saith, They were astonished out of Measure saying among themselves, &c. All three Evangelists agree in the same substance of the other Words. But why are the Disciples amazed? Or, why do they say, who then can be saved? Are there not in all places more Poor than Rich Persons: The Disciples might reasonably conclude, that Poor Persons were by their Poverty also exposed to many great and dangerous Temptations, that even they, tho they had not Riches, yet might too much place Felicity in them, and Covet what they had not; and from hence Collect a Difficulty for any to get to Heaven. Our Saviour saith unto them, With men this is impossible, but with God all things are possible. If men indeed were left all to themselves, none would be saved, the Black-a-Moor cannot change his skin, nor the Leopard his Spots. But God can bring men to Heaven, by the mighty Power of his Grace, he can change a Rich mans Heart, and take it off from too much Love of Riches, and make him to despise and contemn his Wealth, and to put his Trust in the living God: Or, a Poor mans Heart, and make him also Poor in Spirit, and Rich in Grace.

Marginal references: Jer. 32.17. Zech. 8.6. Luk. 1.37. & 18.27.

28 And Jesus said unto them, Verily I say unto you, That ye which have followed me in the regeneration, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.

Mark and Luke repeateth the Words of Peter in part, but neither of them have this part of our Lords answer, particularly respecting his Apostles. We heard before, Ch. 4.18.21. of Peter, and Andrew, and Iames, and Iohns forsaking all, and following of Christ, when he called them, the others doubt [illegible: 2 letters]ss did the same: Peter observing, that our Saviour laid not the stress of Mens Salvation, either upon Riches, or Poverty, but upon the Frame of Mens Spirits, their Humility, Self-denyal, their Obedience to, and readiness to follow him; rejoyneth these Words, and saith, We have forsaken all, and followed thee, what shall we have? Some think, that he had an Expectation of something in this Life, according to the Notion which the other Iews had, and it is Apparant, the Disciples had some Tincture of a secular Kingdom, which the Messias should Exercise. But considering our Lords former Discourse, could not be so interpreted, and the Disciples question, Who then can be saved? I cannot agree that. And for the same reason I cannot agree, that the coming of the Son of Man in his Glory, mentioned v. 28. should be understood of his coming in his Mediatory Kingdom, (as some would have it) but of his last coming, which is most properly called, The coming of the Son of Man in his Glory, mentioned, 1 Thes. 4.15, 16, 17. Iud. & 14. and that the thing here Promised to the Apostles, is not a preference in the Church, but a further Degree of Honour, and Glory in the Day of Judgment. You which have followed me in the Regeneration: That is at this time, while I have been by my Doctrine Reforming the World. In the Regeneration of my Church, while I have been putting it into a new State. Some make those Words, In the Regeneration, to refer to the next Words. In the Regeneration: That is, In the day of Iudgment, when Christ shall come in his Glory. The Apostle indeed, Acts 3.21. calleth that day, The time of the Restitution of all things. And the Prophet speaks of it, as the time of the New Heavens, and New Earth, Is. 66.22. So doth the Apostle, 2 Pet. 3.13. and Iohn, in Rev. 21.1. It is not much material, to which part we apply the term. You that have followed me: That is, who have followed, and shall go on and follow me, for this Promise cannot belong to Iudas the Son of Perdition: You shall sit upon twelve Thrones. Iudges and Princes use to have Assessors, that sit with them in Judgment. He mentions twelve Thrones, because he had now twelve Disciples, his Apostles, and tho afterward Iudas fell away, yet Mathias succeeded, Acts 1.26. So as the twelve Thrones shall not be empty; but filled up with twelve that followed Christ (for such a one was Mathias▪ Acts 1.21.) Iudging the twelve Tribes of Israel. Tho the Tribes were thirteen, yet they usually went under the Notion of twelve, because Levi was not counted, as having no particular Possession: That is, judging the Iews for their Unbelief, and not reception of me: Judging others also▪ but Judgment shall begin at the House of God. Doubtless this Promise imports, that the Apostles shall have a higher place in Glory at the great Day than ordinary Believers: yet the Apostle saith the Saints shall Iudge the World, 1 Cor. 6.2.

Marginal references: Luk. 22.28, 29, 30.

29 And every one, that hath forsaken houses or brethren, or sisters, or father, or mother, or wife, or, children, or, lands, for my name sake, shall receive an hundredfold, and shall inherit everlasting life.

Mark saith, Ch. 10.29, 30, 31.—For my sake, and the Gospels. And he shall receive an Hundred-fold, now in this time, Houses, and Brethren, and Sisters, and Mothers, and Children, and Lands, with Persec[illegible: 1 letter]tions, and in the World to come, Life Everlasting, Luke saith, Ch. 18.29.—For the Kingdom of Gods sake: Who shall not receive manifold more in this present time, and in the World to come Life Everlasting. The words are a liberal Promise, and we must consider, 1. To whom it is made. 2. Of what it is. The former Promise respected the Apo[illegible: 1 letter]tles, and was special, as appears by the number of twelve Thrones. This respecteth all those, that should forsake any thing. Houses, Brethren, Lands, Sisters, Fathers, Mothers, Wife, Children, for Christ: Which is expre[illegible: 2 letters] by three Phrases for my Names sake, for the Gospel sake, for the Kingdom of Gods sake. (All of the same import,) rather than they will forsake me, and the Profession of my Gospel, rather than they will sin against God. The Promise is, 1. Of an Hundred-fold in this Life. 2. Of Eternal Life. We must not understand of an Hundred fold in Specie: But in value. Therefore Mark saith, he shall receive what he hath in this Life with Persecutions: What is therefore this Hundred-fold in this Life? 1. Joy in the Holy Ghost, Peace of Conscience, the Sense of Gods Love: So as with the Apo[illegible: 1 letter]tles, they shall rejoyce, that they are thought worthy to suffer any thing for the Name of Christ, Acts. 5.41. They shall with Paul and Silas, Acts. 16.25. Sing in the Prison with those, Heb. 10.34. Take joyfully the spoiling of their Goods, knowing they have in Heaven a better, and an induring Substance. This inward Joy and Peace, shall be an Hundred-fold more, than Fathers, and Mothers, or Brethren, or Si[illegible: 1 letter]ters. 2. Contentment. They shall have a contented frame of Spirit, with the little that is left, tho they have not so much to drink as they had, yet they shall have less thirst, Phil. 4.11, 12. 3. God will stir up the Hearts of others, to supply their Wants, and that supply shall be sweeter to them than their abundance was 4. God sometimes repays them in this Life, as he re[illegible: 2 letters]ored Iob after his Tryal to greater Riches. But they shall have a certain reward in another World, Eternal Happiness.

30 But many that are first, shall be last, and the last shall be first.

So saith Mark, Ch. 10. v. 31. We have much the same Sentence, Luk. 13.30. and Ch. 20.16. The Jews that are counted now the First, nearest to the Kingdom of Heaven, shall have no place there: And the Gentiles lookt upon, as most remote from it, shall be admitted into it. The Pharisees and great Doctors, who think themselves First, that is, nearest the Kingdom of Heaven, shall be last, and those whom they count Last, such as shall have nothing to do with Heaven, shall be counted the First, shall have the preference, the chiefest place in Heaven. It is a general Sentence, and may be applyed variously. But if we consider, what Discourse follows, we shall see reason to interpret it, as an awakening Sentence to the best of Men. It is the Apostles, to those who had forsaken all to follow him, to whom he here saith: But many that are First, shall be last, &c. As much as if he had said; you have forsaken all, and followed me, but you had need look, and consider, from what Princ[illegible: 1 letter]ple, with what Love, and to what end you have done it; you had need keep a watch upon your selves, and see that you hold on, and that you have no Confidence in your selves. For many, That are Frst in Profession: First, in the Opinion of others, First, in their own Opinion, and Confidence, at the day of Judgment, will be found to be the Last in my and my Father's E[illegible: 2 letters]eem, and reckoning: And many who make not so great a noise, nor have so great a Name, and Repute in the World, and who have the lowest and meane[illegible: 1 letter]t Opinion of themselves, will be found First, and highest in my Favour. The day of Judgment will frustrate many Expectat[illegible: 1 letter]ons.

Marginal references: Chap. 20.16.

Christ Leaves Galilee and Enters Judea.

1 And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judea beyond Jordan; 2 And great multitudes followed him; and he healed them there.

We have here an account of Christ's removal. Observe,

1. He left Galilee. There he had been brought up, and had spent the greatest part of his life in that remote despicable part of the country; it was only upon occasion of the feasts, that he came up to Jerusalem, and manifested himself there; and, we may suppose, that, having no constant residence there when he did come, his preaching and miracles were the more observable and acceptable. But it was an instance of his humiliation, and in this, as in other things, he appeared in a mean state, that he would go under the character of a Galilean, a north-countryman, the least polite and refined part of the nation. Most of Christ's sermons hitherto had been preached, and most of his miracles wrought, in Galilee; but now, having finished these sayings, he departed from Galilee, and it was his final farewell; for (unless his passing through the midst of Samaria and Galilee, Luke xvii. 11, was after this, which yet was but a visit in transitu—as he passed through the country) he never came to Galilee again till after his resurrection, which makes this transition very remarkable. Christ did not take his leave of Galilee till he had done his work there, and then he departed thence. Note, As Christ's faithful ministers are not taken out of the world, so they are not removed from any place, till they have finished their testimony in that place, Rev. xi. 7. This is very comfortable to those that follow not their own humours, but God's providence, in their removals, that their sayings shall be finished before they depart. And who would desire to continue any where longer than he has work to do for God there?

2. He came into the coasts of Judea, beyond Jordan, that they might have their day of visitation as well as Galilee, for they also belonged to the lost sheep of the house of Israel. But still Christ kept to those parts of Canaan that lay towards other nations: Galilee is called Galilee of the Gentiles; and the Syrians dwelt beyond Jordan. Thus Christ intimated, that, while he kept within the confines of the Jewish nation, he had his eye upon the Gentiles, and his gospel was aiming and coming toward them.

3. Great multitudes followed him. Where Shiloh is, there will the gathering of the people be. The redeemed of the Lord are such as follow the Lamb whithersoever he goes, Rev. xiv. 4. When Christ departs, it is best for us to follow him. It was a piece of respect to Christ, and yet it was a continual trouble, to be thus crowded after, wherever he went; but he sought not his own ease, nor, considering how mean and contemptible this mob was (as some would call them), his own honour much, in the eye of the world; he went about doing good; for so it follows, he healed them there. This shows what they followed him for, to have their sick healed; and they found him as able and ready to help here, as he had been in Galilee; for, wherever this Sun of righteousness arose, it was with healing under his wings. He healed them there, because he would not have them follow him to Jerusalem, lest it should give offence. He shall not strive, nor cry.

The Law of Divorce.

3 The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause? 4 And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, 5 And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? 6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. 7 They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? 8 He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. 9 And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery. 10 His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. 11 But he said unto them, All men cannot receive this saying, save they to whom it is given. 12 For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.

We have here the law of Christ in the case of divorce, occasioned, as some other declarations of his will, by a dispute with the Pharisees. So patiently did he endure the contradiction of sinners, that he turned it into instructions to his own disciples! Observe, here

I. The case proposed by the Pharisees (v. 3); Is it lawful for a man to put away his wife? This they asked, tempting him, not desiring to be taught by him. Some time ago, he had, in Galilee, declared his mind in this matter, against that which was the common practice (ch. v. 31, 32); and if he would, in like manner, declare himself now against divorce, they would make use of it for the prejudicing and incensing of the people of this country against him, who would look with a jealous eye upon one that attempted to cut them short in a liberty they were fond of. They hoped he would lose himself in the affections of the people as much by this as by any of his precepts. Or, the temptation might be designed this: If he should say that divorces were not lawful, they would reflect upon him as an enemy to the law of Moses, which allowed them; if he should say that they were, they would represent his doctrine as not having that perfection in it which was expected in the doctrine of the Messiah; since, though divorces were tolerated, they were looked upon by the stricter sort of people as not of good report. Some think, that, though the law of Moses did permit divorce, yet, in assigning the just causes for it, there was a controversy between the Pharisees among themselves, and they desired to know what Christ said to it. Matrimonial cases have been numerous, and sometimes intricate and perplexed; made so not by the law of God, but by the lusts and follies of men; and often in these cases people resolve, before they ask, what they will do.

Their question is, Whether a man may put away his wife for every cause. That it might be done for some cause, even for that of fornication, was granted; but may it be done, as now it commonly was done, by the looser sort of people, for every cause; for any cause that a man shall think fit to assign, though ever so frivolous; upon every dislike or displeasure? The toleration, in this case, permitted it, in case she found no favour in his eyes, because he hath found some uncleanness in her, Deut. xxiv. 1. This they interpreted so largely as to make any disgust, though causeless, the ground of a divorce.

II. Christ's answer to this question; though it was proposed to tempt him, yet, being a case of conscience, and a weighty one, he gave a full answer to it, not a direct one, but an effectual one; laying down such principles as undeniably prove that such arbitrary divorces as were then in use, which made the matrimonial bond so very precarious, were by no means lawful. Christ himself would not give the rule without a reason, nor lay down his judgment without scripture proof to support it. Now his argument is this; "If husband and wife are by the will and appointment of God joined together in the strictest and closest union, then they are not to be lightly, and upon every occasion, separated; if the vow be sacred, it cannot be easily untied." Now, to prove that there is such a union between man and wife, he urges three things.

1. The creation of Adam and Eve, concerning which he appeals to their own knowledge of the scriptures; Have ye not read? It is some advantage in arguing, to deal with those that own, and have read, the scriptures; Ye have read (but have not considered) that he which made them at the beginning, made them male and female, Gen. i. 27; v. 2. Note, It will be of great use to us often to think of our creation, how and by whom, what and for what, we were created. He made them male and female, one female for one male; so that Adam could not divorce his wife, and take another, for there was no other to take. It likewise intimated an inseparable union between them; Eve was a rib out of Adam's side, so that he could not put her away, but he must put away a piece of himself, and contradict the manifest indications of her creation. Christ hints briefly at this, but, in appealing to what they had read, he refers them to the original record, where it is observable, that, though the rest of the living creatures were made male and female, yet it is not said so concerning any of them, but only concerning mankind; because between man and woman the conjunction is rational, and intended for nobler purposes than merely the pleasing of sense and the preserving of a seed; and it is therefore more close and firm than that between male and female among the brutes, who were not capable of being such help—meets for one another as Adam and Ever were. Hence the manner of expression is somewhat singular (Gen. i. 27), In the image of God created he him, male and female created he them; him and them are used promiscuously; being one by creation before they were two, when they became one again by marriage-covenant, that oneness could not but be closer and indissoluble.

2. The fundamental law of marriage, which is, that a man shall leave father and mother, and shall cleave to his wife, v. 5. The relation between husband and wife is nearer than that between parents and children; now, if the filial relation may not easily be violated, much less may the marriage union be broken. May a child desert his parents, or may a parent abandon his children, for any cause, for every cause? No, by no means. Much less may a husband put away his wife, betwixt whom, though not by nature, yet by divine appointment, the relation is nearer, and the bond of union stronger, than between parents and children; for that is in a great measure superseded by marriage, when a man must leave his parents, to cleave to his wife. See here the power of a divine institution, that the result of it is a union stronger than that which results from the highest obligations of nature.

3. The nature of the marriage contract; it is a union of persons; They twain shall be one flesh, so that (v. 6) they are no more twain, but one flesh. A man's children are pieces of himself, but his wife is himself. As the conjugal union is closer than that between parents and children, so it is in a manner equivalent to that between one member and another in the natural body. As this is a reason why husbands should love their wives, so it is a reason why they should not put away their wives, for no man ever yet hated his own flesh, or cut it off, but nourishes and cherishes it, and does all he can to preserve it. They two shall be one, therefore there must be but one wife, for God made but one Eve for one Adam, Mal. ii. 15.

From hence he infers, What God hath joined together, let not man put asunder. Note, (1.) Husband and wife are of God's joining together; synezeuxen—he hath yoked them together, so the word is, and it is very significant. God himself instituted the relation between husband and wife in the state of innocence. Marriage and the sabbath are the most ancient of divine ordinances. Though marriage be not peculiar to the church, but common to the world, yet, being stamped with a divine institution, and here ratified by our Lord Jesus, it ought to be managed after a godly sort, and sanctified by the word of God, and prayer. A conscientious regard to God in this ordinance would have a good influence upon the duty, and consequently upon the comfort, of the relation. (2.) Husband and wife, being joined together by the ordinance of God, are not to be put asunder by any ordinance of man. Let not man put them asunder; not the husband himself, nor any one for him; not the magistrate, God never gave him authority to do it. The God of Israel hath said, that he hateth putting away, Mal. ii. 16. It is a general rule that man must not go about to put asunder what God hath joined together.

III. An objection started by the Pharisees against this; an objection not destitute of colour and plausibility (v. 7); "Why did Moses command to give a writing of divorcement, in case a man did put away his wife?" He urged scripture reason against divorce; they allege scripture authority for it. Note, The seeming contradictions that are in the word of God are great stumbling-blocks to men of corrupt minds. It is true, Moses was faithful to him that appointed him, and commanded nothing but what he received from the Lord; but as to the thing itself, what they call a command was only as allowance (Deut. xxiv. 1), and designed rather to restrain the exorbitances of it than to give countenance to the thing itself. The Jewish doctors themselves observe such limitations in that law, that it could not be done without great deliberation. A particular reason must be assigned, the bill of divorce must be written, and, as a judicial act, must have all the solemnities of a deed, executed and enrolled. It must be given into the hands of the wife herself, and (which would oblige men, if they had any consideration in them, to consider) they were expressly forbidden ever to come together again.

IV. Christ's answer to this objection, in which,

1. He rectifies their mistake concerning the law of Moses; they called it a command, Christ calls it but a permission, a toleration. Carnal hearts will take an ell if but an inch be given them. The law of Moses, in this case, was a political law, which God gave, as the Governor of that people; and it was for reasons of state, that divorces were tolerated. The strictness of the marriage union being the result, not of a natural, but of a positive law, the wisdom of God dispensed with divorces in some cases, without any impeachment of his holiness.

But Christ tells them there was a reason for this toleration, not at all for their credit; It was because of the hardness of your hearts, that you were permitted to put away your wives. Moses complained of the people of Israel in his time, that their hearts were hardened (Deut. ix. 6; xxxi. 27), hardened against God; this is here meant of their being hardened against their relations; they were generally violent and outrageous, which way soever they took, both in their appetites and in their passions; and therefore if they had not been allowed to put away their wives, when they had conceived a dislike of them, they would have used them cruelly, would have beaten and abused them, and perhaps have murdered them. Note, There is not a greater piece of hard-heartedness in the world, than for a man to be harsh and severe with his own wife. The Jews, it seems, were infamous for this, and therefore were allowed to put them away; better divorce them than do worse, than that the altar of the Lord should be covered with tears, Mal. ii. 13. A little compliance, to humour a madman, or a man in a frenzy, may prevent a greater mischief. Positive laws may be dispensed with for the preservation of the law of nature, for God will have mercy and not sacrifice; but then those are hard-hearted wretches, who have made it necessary; and none can wish to have the liberty of divorce, without virtually owning the hardness of their hearts. Observe, He saith, It is for the hardness of your hearts, not only theirs who lived then, but all their seed. Note, God not only sees, but foresees, the hardness of men's hearts; he suited both the ordinances and providences of the Old Testament to the temper of that people, both in terror. Further observe, The law of Moses considered the hardness of men's hearts, but the gospel of Christ cures it; and his grace takes away the heart of stone, and gives a heart of flesh. By the law was the knowledge of sin, but by the gospel was the conquest of it.

2. He reduces them to the original institution; But from the beginning it was not so. Note, Corruptions that are crept into any ordinance of God must be purged out by having recourse to the primitive institution. If the copy be vicious, it must be examined and corrected by the original. Thus, when St. Paul would redress the grievances in the church of Corinth about the Lord's supper, he appealed to the appointment (1 Cor. xi. 23), So and so I received from the Lord. Truth was from the beginning; we must therefore enquire for the good old way (Jer. vi. 16), and must reform, not by later patterns, but by ancient rules.

3. He settles the point by an express law; I say unto you (v. 9); and it agrees with what he said before (ch. v. 32); there it was said in preaching, here in dispute, but it is the same, for Christ is constant to himself. Now, in both these places,

(1.) He allows divorce, in case of adultery; the reason of the law against divorce being this, They two shall be one flesh. If the wife play the harlot, and make herself one flesh with an adulterer, the reason of the law ceases, and so does the law. By the law of Moses adultery was punished with death, Deut. xxii. 22. Now our Saviour mitigates the rigour of that, and appoints divorce to be the penalty. Dr. Whitby understands this, not of adultery, but (because our Saviour uses the word porneia—fornication) of uncleanness committed before marriage, but discovered afterward; because, if it were committed after, it was a capital crime, and there needed no divorce.

(2.) He disallows it in all other cases: Whosoever puts away his wife, except for fornication, and marries another, commits adultery. This is a direct answer to their query, that it is not lawful. In this, as in other things, gospel times are times of reformation, Heb. ix. 10. The law of Christ tends to reinstate man in his primitive integrity; the law of love, conjugal love, is no new commandment, but was from the beginning. If we consider what mischiefs to families and states, what confusions and disorders, would follow upon arbitrary divorces, we shall see how much this law of Christ is for our own benefit, and what a friend Christianity is to our secular interests.

The law of Moses allowing divorce for the hardness of men's hearts, and the law of Christ forbidding it, intimate, that Christians being under a dispensation of love and liberty, tenderness of heart may justly be expected among them, that they will not be hard-hearted, like Jews, for God has called us to peace. There will be no occasion for divorces, if we forbear one another, and forgive one another, in love, as those that are, and hope to be, forgiven, and have found God not forward to put us away, Isa. l. 1. No need of divorces, if husbands love their wives, and wives be obedient to their husbands, and they live together as heirs of the grace of life: and these are the laws of Christ, such as we find not in all the law of Moses.

V. Here is a suggestion of the disciples against this law of Christ (v. 10); If the case of the man be so with his wife, it is better not to marry. It seems, the disciples themselves were loth to give up the liberty of divorce, thinking it a good expedient for preserving comfort in the married state; and therefore, like sullen children, if they have not what they would have, they will throw away what they have. If they may not be allowed to put away their wives when they please, they will have no wives at all; though, from the beginning, when no divorce was allowed, God said, It is not good for man to be alone, and blessed them, pronounced them blessed who were thus strictly joined together; yet, unless they may have a liberty of divorce, they think it is good for a man not to marry. Note, 1. Corrupt nature is impatient of restraint, and would fain break Christ's bonds in sunder, and have a liberty for its own lusts. 2. It is a foolish, peevish thing for men to abandon the comforts of this life, because of the crosses that are commonly woven in with them, as if we must needs go out of the world, because we have not every thing to our mind in the world; or must enter into no useful calling or condition, because it is made our duty to abide in it. No, whatever our condition is, we must bring our minds to it, be thankful for its comforts, submissive to its crosses, and, as God has done, set the one over against the other, and make the best of that which is, Eccl. vii. 14. If the yoke of marriage may not be thrown off at pleasure, it does not follow that therefore we must not come under it; but therefore, when we do come under it, we must resolve to comport with it, by love, and meekness, and patience, which will make divorce the most unnecessary undesirable thing that can be.

VI. Christ's answer to this suggestion (v. 11, 12), in which,

1. He allows it good for some not to marry; He that is able to receive it, let him receive it. Christ allowed what the disciples said, It is good not to marry; not as an objection against the prohibition of divorce, as they intended it, but as giving them a rule (perhaps no less unpleasing to them), that they who have the gift of continence, and are not under any necessity of marrying, do best if they continue single (1 Cor. vii. 1); for they that are unmarried have opportunity, if they have but a heart, to care more for the things of the Lord, how they may please the Lord (1 Cor. vii. 32-34), being less encumbered with the cares of this life, and having a greater vacancy of thought and time to mind better things. The increase of grace is better than the increase of the family, and fellowship with the Father and with his Son Jesus Christ is to be preferred before any other fellowship.

2. He disallows it, as utterly mischievous, to forbid marriage, because all men cannot receive this saying; indeed few can, and therefore the crosses of the married state must be borne, rather than that men should run themselves into temptation, to avoid them; better marry than burn.

Christ speaks here of a twofold unaptness to marriage.

(1.) That which is a calamity by the providence of God; such as those labour under who are born eunuchs, or made so by men, who, being incapable of answering one great end of marriage, ought not to marry. But to that calamity let them oppose the opportunity that there is in the single state of serving God better, to balance it.

(2.) That which is a virtue by the grace of God; such is theirs who have made themselves eunuchs for the kingdom of heaven's sake. This is meant of an unaptness for marriage, not in body (which some, through mistake of this scripture, have foolishly and wickedly brought upon themselves), but in mind. Those have thus made themselves eunuchs who have attained a holy indifference to all the delights of the married state, have a fixed resolution, in the strength of God's grace, wholly to abstain from them; and by fasting, and other instances of mortification, have subdued all desires toward them. These are they that can receive this saying; and yet these are not to bind themselves by a vow that they will never marry, only that, in the mind they are now in, they purpose not to marry.

Now, [1.] This affection to the single state must be given of God; for none can receive it, save they to whom it is given. Note, Continence is a special gift of God to some, and not to others; and when a man, in the single state, finds by experience that he has this gift, he may determine with himself, and (as the apostle speaks, 1 Cor. vii. 37), stand steadfast in his heart, having no necessity, but having power over his own will, that he will keep himself so. But men, in this case, must take heed lest they boast of a false gift, Prov. xxv. 14.

[2.] The single state must be chosen for the kingdom of heaven's sake; in those who resolve never to marry, only that they may save charges, or may gratify a morose selfish humour, or have a greater liberty to serve other lusts and pleasures, it is so far from being a virtue, that it is an ill-natured vice; but when it is for religion's sake, not as in itself a meritorious act (which papists make it), but only as a means to keep our minds more entire for, and more intent upon, the services of religion, and that, having no families to provide for, we may do the more works of charity, then it is approved and accepted of God. Note, That condition is best for us, and to be chosen and stuck to accordingly, which is best for our souls, and tends most to the preparing of us for, and the preserving of us to, the kingdom of heaven.

Christ's Tenderness to Children.

13 Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. 14 But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven. 15 And he laid his hands on them, and departed thence.

We have here the welcome which Christ gave to some little children that were brought to him. Observe,

I. The faith of those that brought them. How many they were, that were brought, we are not told; but they were so little as to be taken up in arms, a year old, it may be, or two at most. The account here given of it, is, that there were brought unto him little children, that he should put his hands on them, and pray, v. 13. Probably they were their parents, guardians, or nurses, that brought them; and herein, 1. They testified their respect to Christ, and the value they had for his favour and blessing. Note, Those who glorify Christ by coming to him themselves, should further glorify him by bringing all they have, or have influence upon, to him likewise. Thus give him the honour of his unsearchable riches of grace, his overflowing, never-failing, fulness. We cannot better honour Christ than by making use of him. 2. They did a kindness to their children, not doubting but they would fare the better, in this world and the other, for the blessing and prayers of the Lord Jesus, whom they looked upon at least as an extraordinary person, as a prophet, if not as a priest and king; and the blessings of such were valued and desired. Others brought their children to Christ, to be healed when they were sick; but these children were under no present malady, only they desired a blessing for them. Note, It is a good thing when we come to Christ ourselves, and bring our children to him, before we are driven to him (as we say) by woe-need; not only to visit him when we are in trouble, but to address ourselves to him in a sense of our general dependence on him, and of the benefit we expect by him, this is pleasing to him.

They desired that he would put his hands on them, and pray. Imposition of hands was a ceremony used especially in paternal blessings; Jacob used it when he blessed and adopted the sons of Joseph, Gen. xlviii. 14. It intimates something of love and familiarity mixed with power and authority, and bespeaks an efficacy in the blessing. Whom Christ prays for in heaven, he puts his hand upon by his Spirit. Note, (1.) Little children may be brought to Christ as needing, and being capable of receiving, blessings from him, and having an interest in his intercession. (2.) Therefore they should be brought to him. We cannot do better for our children than to commit them to the Lord Jesus, to be wrought upon, and prayed for, by him. We can but beg a blessing for them, it is Christ only that can command the blessing.

II. The fault of the disciples in rebuking them. They discountenanced the address as vain and frivolous, and reproved them that made it as impertinent and troublesome. Either they thought it below their Master to take notice of little children, except any thing in particular ailed them; or, they thought he had toil enough with his other work, and would not have him diverted from it; or, they thought if such an address as this were encouraged, all the country would bring their children to him, and they should never see an end of it. Note, It is well for us, that Christ has more love and tenderness in him than the best of his disciples have. And let us learn of him not to discountenance any willing well-meaning souls in their enquiries after Christ, though they are but weak. If he do not break the bruised reed, we should not. Those that seek unto Christ, must not think it strange if they meet with opposition and rebuke, even from good men, who think they know the mind of Christ better than they do.

III. The favour of our Lord Jesus. See how he carried it here.

1. He rebuked the disciples (v. 14); Suffer little children, and forbid them not; and he rectifies the mistake they went upon, Of such is the kingdom of heaven. Note, (1.) The children of believing parents belong to the kingdom of heaven, and are members of the visible church. Of such, not only of such in disposition and affection (that might have served for a reason why doves or lambs should be brought to him), but of such, in age, is the kingdom of heaven; to them pertain the privileges of visible church-membership, as among the Jews of old. The promise is to you, and to your children. I will be a God to thee and thy seed. (2.) That for this reason they are welcome to Christ, who is ready to entertain those who, when they cannot come themselves, are brought to him. And this, [1.] In respect to the little children themselves, whom he has upon all occasions expressed a concern for; and who, having participated in the malignant influences of the first Adam's sin, must needs share in the riches of the second Adam's grace, else what would become of the apostle's parallel? 1 Cor. xv. 22; Rom. v. 14, 15, &c. Those who are given to Christ, as part of his purchase, he will in no wise cast out. [2.] With an eye to the faith of the parents who brought them, and presented them as living sacrifices. Parents are trustees of their children's wills, are empowered by nature to transact for their benefit; and therefore Christ accepts their dedication of them as their act and deed, and will own these dedicated things in the day he makes up his jewels. [3.] Therefore he takes it ill of those who forbid them, and exclude those whom he has received: who cast them out from the inheritance of the Lord, and say, Ye have no part in the Lord (see Josh. xxii. 27); and who forbid water, that they should be baptized, who, if that promise be fulfilled (Isa. xliv. 3), have received the Holy Ghost as well as we, for aught we know.

2. He received the little children, and did as he was desired; he laid his hands on them, that is, he blessed them. The strongest believer lives not so much by apprehending Christ as by being apprehended of him (Phil. iii. 12), not so much by knowing God as by being known of him (Gal. iv. 9); and this the least child is capable of. If they cannot stretch out their hands to Christ, yet he can lay his hands on them, and so make them his own, and own them for his own.

Methinks it has something observable in it, that, when he had done this, he departed thence, v. 15. As if he reckoned he had done enough there, when he had thus asserted the rights of the lambs of his flock, and made this provision for a succession of subjects in his kingdom.

The Rich Ruler's Enquiry; The Rich Ruler's Disappointment.

16 And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? 17 And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. 18 He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19 Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. 20 The young man saith unto him, All these things have I kept from my youth up: what lack I yet? 21 Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. 22 But when the young man heard that saying, he went away sorrowful: for he had great possessions.

Here is an account of what passed between Christ and a hopeful young gentleman that addressed himself to him upon a serious errand; he said to be a young man (v. 20); and I called him a gentleman, not only because he had great possessions, but because he was a ruler (Luke xviii. 18), a magistrate, a justice of peace in his country; it is probable that he had abilities beyond his years, else his youth would have debarred him from the magistracy.

Now concerning this young gentleman, we are told how fair he bid for heaven and came short.

I. How fair he bid for heaven, and how kindly and tenderly Christ treated him, in favour to good beginnings. Here is,

1. The gentleman's serious address to Jesus Christ (v. 16); Good Master, what good thing shall I do, that I may have eternal life? Not a better question could be asked, not more gravely.

(1.) He gives Christ an honourable title, Good Master—Didaskale agathe. It signifies not a ruling, but a teaching Master. His calling him Master, bespeaks his submissiveness, and willingness to be taught; and good Master, his affection and peculiar respect to the Teacher, like that of Nicodemus, Thou art a Teacher come from God. We read not of any that addressed themselves to Christ more respectfully than that Master in Israel and this ruler. It is a good thing when men's quality and dignity increase their civility and courtesy. It was gentleman-like to give this title of respect to Christ, notwithstanding the present meanness of his appearance. It was not usual among the Jews to accost their teachers with the title of good; and therefore this bespeaks the uncommon respect he had for Christ. Note, Jesus Christ is a good Master, the best of teachers; none teaches like him; he is distinguished for his goodness, for he can have compassion on the ignorant; he is meek and lowly in heart.

(2.) He comes to him upon an errand of importance (none could be more so), and he came not to tempt him, but sincerely desiring to be taught by him. His question is, What good thing shall I do, that I may have eternal life? By this it appears, [1.] That he had a firm belief of eternal life; he was no Sadducee. He was convinced that there is a happiness prepared for those in the other world, who are prepared for it in this world. [2.] That he was concerned to make it sure to himself that he should live eternally, and was desirous of that life more than any of the delights of this life. It was a rare thing for one of his age and quality to appear so much in care about another world. The rich are apt to think it below them to make such an enquiry as this; and young people think it time enough yet; but here was a young man, and a rich man, solicitous about his soul and eternity. [3.] That he was sensible something must be done, some good thing, for the attainment of this happiness. It is by patient continuance in well-doing that we seek for immortality, Rom. ii. 7. We must be doing, and doing that which is good. The blood of Christ is the only purchase of eternal life (he merited it for us), but obedience to Christ is the appointed way to it, Heb. v. 9. [4.] That he was, or at least thought himself, willing to do what was to be done for the obtaining of this eternal life. Those that know what it is to have eternal life, and what it is to come short of it, will be glad to accept of it upon any terms. Such a holy violence does the kingdom of heaven suffer. Note, While there are many that say, Who will show us any good? our great enquiry should be, What shall we do, that we may have eternal life? What shall we do, to be for ever happy, happy in another world? For this world has not that in it that will make us happy.

2. The encouragement that Jesus Christ gave to this address. It is not his manner to send any away without an answer, that come to him on such an errand, for nothing pleases him more, v. 17. In his answer,

(1.) He tenderly assists his faith; for, doubtless, he did not mean it for a reproof, when he said, Why callest thou me good? But he would seem to find that faith in what he said, when he called him good Master, which the gentleman perhaps was not conscious to himself of; he intended no more than to own and honour him as a good man, but Christ would lead him to own and honour him as a good God; for there is none good but one, that is God. Note, As Christ is graciously ready to make the best that he can of what is said or done amiss; so he is ready to make the most that can be of what is well said and well done. His constructions are often better than our intentions; as in that, "I was hungry, and you gave me meat, though you little thought it was to me." Christ will have this young man either know him to be God, or not call him good; to teach us to transfer to God all the praise that is at any time given to us. Do any call us good? Let us tell them all goodness is from God, and therefore not to us, but to him give glory. All crowns must lie before his throne. Note, God only is good, and there is none essentially, originally, and unchangeably, good, but God only. His goodness is of and from himself, and all the goodness in the creature is from him; he is the Fountain of goodness, and whatever the streams are, all the springs are in him, Jam. i. 17. He is the great Pattern and Sample of goodness; by him all goodness is to be measured; that is good which is like him, and agreeable to his mind. We in our language call him God, because he is good. In this, as in other things, our Lord Jesus was the Brightness of his glory (and his goodness is his glory), and the express image of his person, and therefore fitly called good Master.

(2.) He plainly directs his practice, in answer to his question. He started that thought of his being good, and therefore God, but did not stay upon it, lest he should seem to divert from, and so to drop, the main question, as many do in needless disputes and strifes of words. Now Christ's answer is, in short, this, If thou wilt enter into life, keep the commandments.

[1.] The end proposed is, entering into life. The young man, in his question, spoke of eternal life. Christ, in his answer, speaks of life; to teach us, that eternal life is the only true life. The words concerning that are the words of this life, Acts v. 20. The present life scarcely deserves the name of life, for in the midst of life we are in death. Or into life, that spiritual life which is the beginning and earnest of eternal life. He desired to know how he might have eternal life; Christ tells him how he might enter into it; we have it by the merit of Christ, a mystery which was not as yet fully revealed, and therefore Christ waives that; but the way of entering into it, is, by obedience, and Christ directs us in that. By the former we make our title, by this, as by our evidence, we prove it; it is by adding to faith virtue, that an entrance (the word here used) is ministered to us into the everlasting kingdom, 2 Pet. i. 5, 11. Christ, who is our Life, is the Way to the Father, and to the vision and fruition of him; he is the only Way, but duty, and the obedience of faith, are the way to Christ. There is an entrance into life hereafter, at death, at the great day, a complete entrance, and those only shall then enter into life, that do their duty; it is the diligent faithful servant that shall then enter into the joy of his Lord, and that joy will be his eternal life. There is an entrance into life now; we who have believed, do enter into rest, Heb. iv. 3. We have peace, and comfort, and joy, in the believing prospect of the glory to be revealed, and to this also sincere obedience is indispensably necessary.

[2.] The way prescribed is, keeping the commandments. Note, Keeping the commandments of God, according as they are revealed and made known to us, is the only way to life and salvation; and sincerity herein is accepted through Christ as our gospel perfection, provision being made of pardon, upon repentance, wherein we come short. Through Christ we are delivered from the condemning power of the law, but the commanding power of it is lodged in the hand of the Mediator, and under that, in that hand, we still are under the law to Christ (1 Cor. ix. 21), under it as a rule, though not as a covenant. Keeping the commandments includes faith in Jesus Christ, for that is the great commandment (1 John iii. 23), and it was one of the laws of Moses, that, when the great Prophet should be raised up, they should hear him. Observe, In order to our happiness here and for ever, it is not enough for us to know the commandments of God, but we must keep them, keep in them as our way, keep to them as our rule, keep them as our treasure, and with care, as the apple of our eye.

[3.] At his further instance and request, he mentions some particular commandments which he must keep (v. 18, 19); The young man saith unto him, Which? Note, Those that would do the commandments of God, must seek them diligently, and enquire after them, what they are. Ezra set himself to seek the law, and to do it, Ezra vii. 10. "There were many commandments in the law of Moses; good Master, let me know which those are, the keeping o which is necessary to salvation."

In answer to this, Christ specifies several, especially the commandments of the second table. First, That which concerns our own and our neighbour's life; Thou shalt do no murder. Secondly, Our own and our neighbour's chastity, which should be as dear to us as life itself; Thou shalt not commit adultery. Thirdly, Our own and our neighbour's wealth and outward estate, as hedged about by the law of property; Thou shalt not steal. Fourthly, That which concerns truth, and our own and our neighbour's good name; Thou shalt not bear false witness, neither for thyself, nor against thy neighbour; for so it is here left at large. Fifthly, That which concerns the duties of particular relations; Honour thy father and mother. Sixthly, That comprehensive law of love, which is the spring and summary of all these duties, whence they all flow, on which they are all founded, and in which they are all fulfilled; Thou shalt love thy neighbour as thyself (Gal. v. 14; Rom. xiii. 9), that royal law, Jas. ii. 8. Some think this comes in here, not as the sum of the second table, but as the particular import of the tenth commandment; Thou shalt not covet, which Mark is, Defraud not; intimating that it is not lawful for me to design advantage or gain to myself by the diminution or loss of another; for that is to covet, and to love myself better than my neighbour, whom I ought to love as myself, and to treat as I would myself be treated.

Our Saviour here specifies second-table duties only; not as if the first were of less account, but, 1. Because they that now sat in Moses's seat, either wholly neglected, or greatly corrupted, these precepts in their preaching. While they pressed the tithing of mint, anise, and cummin,—judgment, and mercy, and faith, the summary of second-table duties, were overlooked, ch. xxiii. 23. Their preaching ran out all in rituals and nothing in morals; and therefore Christ pressed that most, which they least insisted on. As one truth, so one duty, must not jostle out another, but each must know its place, and be kept in it; but equity requires that that be helped up, which is most in danger of being thrust out. That is the present truth which we are called to bear our testimony to, not only which is opposed, but which is neglected. 2. Because he would teach him, and us all, that moral honesty is a necessary branch of true Christianity, and to be minded accordingly. Though a mere moral man comes short of being a complete Christian, yet an immoral man is certainly no true Christian; for the grace of God teaches us to live soberly and righteously, as well as godly. Nay, though first-table duties have in them more of the essence of religion, yet second-table duties have in them more of the evidence of it. Our light burns in love to God, but it shines in love to our neighbour.

II. See here how he came short, though he bid thus fair, and wherein he failed; he failed by two things.

1. By pride, and a vain conceit of his own merit and strength; this is the ruin of thousands, who keep themselves miserable by fancying themselves happy. When Christ told him what commandments he must keep, he answered very scornfully, All these things have I kept from my youth up, v. 20.

Now, (1.) According as he understood the law, as prohibiting only the outward acts of sin, I am apt to think that he said true, and Christ knew it, for he did not contradict him; nay, it is said in Mark, He loved him; so far was very good and pleasing to Christ. St. Paul reckons it a privilege, not contemptible in itself, though it was dross in comparison with Christ, that he was, as touching righteousness that is in the law, blameless, Phil. iii. 6. His observance of these commands was universal; All these have I kept: it was early and constant; from my youth up. Note, A man may be free from gross sin, and yet come short of grace and glory. His hands may be clean from external pollutions, and yet he may perish eternally in his heart-wickedness. What shall we think then of those who do not attain to this; whose fraud and injustice, drunkenness and uncleanness, witness against them, that all these they have broken from their youth up, though they have named the name of Christ? Well, it is sad to come short of those that come short of heaven.

It was commendable also, that he desired to know further what his duty was; What lack I yet? He was convinced that he wanted something to fill up his works before God, and was therefore desirous to know it, because, if he was not mistaken in himself, he was willing to do it. Having not yet attained, he thus seemed to press forward. And he applied himself to Christ, whose doctrine was supposed to improve and perfect the Mosaic institution. He desired to know what were the peculiar precepts of his religion, that he might have all that was in them to polish and accomplish him. Who could bid fairer?

But, (2.) Even in this that he said, he discovered his ignorance and folly. [1.] Taking the law in its spiritual sense, as Christ expounded it, no doubt, in many things he had offended against all these commands. Had he been acquainted with the extent and spiritual meaning of the law, instead of saying, All these have I kept; what lack I yet? he would have said, with shame and sorrow, "All these have I broken, what shall I do to get my sins pardoned?" [2.] Take it how you will, what he said savoured of pride and vain-glory, and had in it too much of that boasting which is excluded by the law of faith (Rom. iii. 27), and which excludes from justification, Luke xviii. 11, 14. He valued himself too much, as the Pharisees did, upon the plausibleness of his profession before men, and was proud of that, which spoiled the acceptableness of it. That word, What lack I yet? perhaps was not so much a desire of further instruction as a demand of the praise of his present fancied perfection, and a challenge to Christ himself to show him any one instance wherein he was deficient.

2. He came short by an inordinate love of the world, and his enjoyments in it. This was the fatal rock on which he split. Observe,

(1.) How he was tried in this matter (v. 21); Jesus said unto him, If thou wilt be perfect, go and sell that thou hast. Christ waived the matter of his boasted obedience to the law, and let that drop, because this would be a more effectual way of discovering him than a dispute of the extent of the law. "Come," saith Christ, "if thou wilt be perfect, if thou wilt approve thyself sincere in thine obedience" (for sincerity is our gospel perfection), "if thou wilt come up to that which Christ has added to the law of Moses, if thou wilt be perfect, if thou wilt enter into life, and so be perfectly happy;" for that which Christ here prescribes, is not a thing of supererogation, or a perfection we may be saved without; but, in the main scope and intendment of it, it is our necessary and indispensable duty. What Christ said to him, he thus far said to us all, that, if we would approve ourselves Christians indeed, and would be found at last the heirs of eternal life, we must do these two things:

[1.] We must practically prefer the heavenly treasures before all the wealth and riches in this world. That glory must have the pre-eminence in our judgment and esteem before this glory. No thanks to us to prefer heaven before hell, the worst man in the world would be glad of that Jerusalem for a refuge when he can stay no longer here, and to have it in reserve; but to make it our choice, and to prefer it before this earth—that is to be a Christian indeed. Now, as an evidence of this, First, We must dispose of what we have in this world, for the honour of God, and in his service: "Sell that thou hast, and give to the poor. If the occasions of charity be very pressing, sell thy possessions that thou mayest have to give to them that need; as the first Christians did, with an eye to this precept, Acts iv. 34. Sell what thou canst spare for pious uses, all thy superfluities; if thou canst not otherwise do good with it, sell it. Sit loose to it, be willing to part with it for the honour of God, and the relief of the poor." A gracious contempt of the world, and compassion of the poor and afflicted ones in it, are in all a necessary condition of salvation; and in those that have wherewithal, giving of alms is as necessary an evidence of that contempt of the world, and compassion to our brethren; by this the trial will be at the great day, ch. xxv. 35. Though many that call themselves Christians, do not act as if they believed it; it is certain, that, when we embrace Christ, we must let go the world, for we cannot serve God and mammon. Christ knew that covetousness was the sin that did most easily beset this young man, that, though what he had he had got honestly, yet he could not cheerfully part with it, and by this he discovered his insincerity. This command was like the call to Abraham, Get thee out of thy country, to a land that I will show thee. As God tries believers by their strongest graces, so hypocrites by their strongest corruptions. Secondly, We must depend upon what we hope for in the other world as an abundant recompence for all we have left, or lost, or laid out, for God in this world; Thou shalt have treasure in heaven. We must, in the way of chargeable duty, trust God for a happiness out of sight, which will make us rich amends for all our expenses in God's service. The precept sounded hard and harsh; "Sell that thou hast, and give it away;" and the objection against it would soon arise, that "Charity begins at home;" therefore Christ immediately annexes this assurance of a treasure in heaven. Note, Christ's promises make his precepts easy, and his yoke not only tolerable, but pleasant, and sweet, and very comfortable; yet this promise was as much a trial of this young man's faith as the precept was of his charity, and contempt of the world.

[2.] We must devote ourselves entirely to the conduct and government of our Lord Jesus; Come, and follow me. It seems here to be meant of a close and constant attendance upon his person, such as the selling of what he had in the world was as necessary to as it was to the other disciples to quit their callings; but of us it is required that we follow Christ, that we duly attend upon his ordinances, strictly conform to his pattern, and cheerfully submit to his disposals, and by upright and universal obedience observe his statutes, and keep his laws, and all this from a principle of love to him, and dependence on him, and with a holy contempt of every thing else in comparison of him, and much more in competition with him. This is to follow Christ fully. To sell all, and give to the poor, will not serve, unless we come, and follow Christ. If I give all my goods to feed the poor, and have not love, it profits me nothing. Well, on these terms, and on no lower, is salvation to be had; and they are very easy and reasonable terms, and will appear so to those who are brought to be glad of it upon any terms.

(2.) See how he was discovered. This touched him in a tender part (v. 22); When he heard that saying, he went away sorrowful, for he had great possessions.

[1.] He was a rich man, and loved his riches, and therefore went away. He did not like eternal life upon these terms. Note, First, Those who have much in the world are in the greatest temptation to love it, and to set their hearts upon it. Such is the bewitching nature of worldly wealth, that those who want it least desire most; when riches increase, then is the danger of setting the heart upon them, Ps. lxii. 10. If he had had but two mites in all the world, and had been commanded to give them to the poor, or but one handful of meal in the barrel, and a little oil in the cruse, and had been bidden to make a cake of that for a poor prophet, the trial, one would think, had been much greater, yet those trials have been overcome (Luke xxi. 4, and 1 Kings xvii. 14); which shows that the love of the world draws stronger than the most pressing necessities. Secondly, The reigning love of this world keeps many from Christ, who seem to have some good desires toward him. A great estate, as to those who are got above it, is a great furtherance, so to those who are entangled in the love of it, it is a great hindrance, in the way to heaven.

Yet something of honesty there was in it, that, when he did not like the terms, he went away, and would not pretend to that, which he could not find in his heart to come up to the strictness of; better so than do as Demas did, who, having known the way of righteousness, afterward turned aside, out of love to this present world, to the greater scandal of his profession; since he could not be a complete Christian, he would not be a hypocrite.

[2.] Yet he was a thinking man, and well-inclined, and therefore went away sorrowful. He had a leaning toward Christ, and was loth to part with him. Note, Many a one is ruined by the sin he commits with reluctance; leaves Christ sorrowfully, and yet is never truly sorry for leaving him, for, if he were, he would return to him. Thus this man's wealth was vexation of spirit to him, then when it was his temptation. What then would the sorrow be afterward, when his possessions would be gone, and all hopes of eternal life gone too?

The Recompense of Christ's Followers.

23 Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. 24 And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 25 When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? 26 But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible. 27 Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? 28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive a hundredfold, and shall inherit everlasting life. 30 But many that are first shall be last; and the last shall be first.

We have here Christ's discourse with his disciples upon occasion of the rich man's breaking with Christ.

I. Christ took occasion from thence to show the difficulty of the salvation of the rich people, v. 23-26.

1. That it is a very hard thing for a rich man to get to heaven, such a rich man as this here. Note, From the harms and falls of others it is good for us to infer that which will be of caution to us.

Now, (1.) This is vehemently asserted by our Saviour, v. 23, 24. He said this to his disciples, who were poor, and had but little in the world, to reconcile them to their condition with this, that the less they had of worldly wealth, the less hindrance they had in the way to heaven. Note, It should be a satisfaction to them who are in a low condition, that they are not exposed to the temptations of a high and prosperous condition: If they live more hardy in this world than the rich, yet, if withal they get more easily to a better world, they have no reason to complain. This saying is ratified, v. 23. Verily I say unto you. He that has reason to know what the way to heaven is, for he has laid it open, he tells us that this is one of the greatest difficulties in that way. It is repeated, v. 24. Again I say unto you. Thus he speaks once, yea, twice that which man is loth to perceive and more loth to believe.

[1.] He saith that it is a hard thing for a rich man to be a good Christian, and to be saved; to enter into the kingdom of heaven, either here or hereafter. The way to heaven is to all a narrow way, and the gate that leads into it, a strait gate; but it is particularly so to rich people. More duties are expected from them than from others, which they can hardly do; and more sins do easily beset them, which they can hardly avoid. Rich people have great temptations to resist, and such as are very insinuating; it is hard not to be charmed with a smiling world; very hard, when we are filled with these hid treasures, not to take up with them for a portion. Rich people have a great account to make up for their estates, their interest, their time, and their opportunities of doing and getting good, above others. It must be a great measure of divine grace that will enable a man to break through these difficulties.

[2.] He saith that the conversion and salvation of a rich man is so extremely difficult, that it is easier for a camel to go through the eye of a needle, v. 24. This is a proverbial expression, denoting a difficulty altogether unconquerable by the art and power of man; nothing less than the almighty grace of God will enable a rich man to get over this difficulty. The difficulty of the salvation of apostates (Heb. vi. 4), and of old sinners (Jer. xiii. 23), is thus represented as an impossibility. The salvation of any is so very difficult (even the righteous scarcely are saved), that, where there is a peculiar difficulty, it is fitly set forth thus. It is very rare for a man to be rich, and not to set his heart upon his riches; and it is utterly impossible for a man that sets his heart upon his riches, to get to heaven; for if any man love the world, the love of the Father is not in him, 1 John ii. 15; James iv. 4. First, The way to heaven is very fitly compared to a needle's eye, which is hard to hit and hard to get through. Secondly, A rich man is fitly compared to a camel, a beast of burthen, for he has riches, as a camel has his load, he carries it, but it is another's, he has it from others, spends it for others, and must shortly leave it to others; it is a burthen, for men load themselves with thick clay, Hab. ii. 6. A camel is a large creature, but unwieldy.

(2.) This truth is very much wondered at, and scarcely credited by the disciples (v. 25); They were exceedingly amazed, saying, Who then can be saved? Many surprising truths Christ told them, which they were astonished at, and knew not what to make of; this was one, but their weakness was the cause of their wonder. It was not in contradiction to Christ, but for awakening to themselves, that they said, Who then can be saved? Note, Considering the many difficulties that are in the way of salvation, it is really strange that any are saved. When we think how good God is, it may seem a wonder that so few are his; but when we think how bad man is, it is more a wonder that so many are, and Christ will be eternally admired in them. Who then can be saved? Since so many are rich, and have great possessions, and so many more would be rich, and are well affected to great possessions; who can be saved? If riches are a hindrance to rich people, are not price and luxury incident to those that are not rich, and as dangerous to them? and who then can get to heaven? This is a good reason why rich people should strive against the stream.

2. That, though it be hard, yet it is not impossible, for the rich to be saved (v. 26); Jesus beheld them, turned and looked wistfully upon his disciples, to shame them out of their fond conceit of the advantages rich people had in spiritual things. He beheld them as men that had got over this difficulty, and were in a fair way for heaven, and the more so because poor in this world; and he said unto them, with men this is impossible, but with God all things are possible. This is a great truth in general, that God is able to do that which quite exceeds all created power; that nothing is too hard for God, Gen. xviii. 14; Num. xi. 23. When men are at a loss, God is not, for his power is infinite and irresistible; but this truth is here applied, (1.) To the salvation of any. Who can be saved? say the disciples. None, saith Christ, by any created power. With men this is impossible: the wisdom of man would soon be nonplussed in contriving, and the power of man baffled in effecting, the salvation of a soul. No creature can work the change that is necessary to the salvation of a soul, either in itself or in any one else. With men it is impossible that so strong a stream should be turned, so hard a heart softened, so stubborn a will bowed. It is a creation, it is a resurrection, and with men this is impossible; it can never be done by philosophy, medicine, or politics; but with God all things are possible. Note, The beginning, progress, and perfection, of the work of salvation, depend entirely upon the almighty power of God, to which all things are possible. Faith is wrought by that power (Eph. i. 19), and is kept by it, 1 Pet. i. 5. Job's experience of God's convincing, humbling grace, made him acknowledge more than any thing else, I know that thou canst do every thing, Job xlii. 2. (2.) To the salvation of rich people especially; it is impossible with men that such should be saved, but with God even this is possible; not that rich people should be saved in their worldliness, but that they should be saved from it. Note, The sanctification and salvation of such as are surrounded with the temptations of this world are not to be despaired of; it is possible; it may be brought about by the all-sufficiency of the divine grace; and when such are brought to heaven, they will be there everlasting monuments of the power of God. I am willing to think that in this word of Christ there is an intimation of mercy Christ had yet in store for this young gentleman, who was now gone away sorrowful; it was not impossible to God yet to recover him, and bring him to a better mind.

II. Peter took occasion from hence to enquire what they should get by it, who had come up to these terms, upon which this young man broke with Christ, and had left all to follow him, v. 27, &c. We have here the disciples' expectations from Christ, and his promises to them.

1. We have their expectations from Christ; Peter, in the name of the rest, signifies that they depended upon him for something considerable in lieu of what they had left for him; Behold, we have forsaken all, and have followed thee; what shall we have therefore? Christ had promised the young man, that, if he would sell all, and come and follow him, he should have treasure in heaven; now Peter desires to know,

(1.) Whether they had sufficiently come up to those terms: they had not sold all (for they had many of them wives and families to provide for), but they had forsaken all; they had not given it to the poor, but they had renounced it as far as it might be any way a hindrance to them in serving Christ. Note, When we hear what are the characters of those that shall be saved, it concerns us to enquire whether we, through grace, answer those characters. Now Peter hopes that, as to the main scope and intendment of the condition, they had come up to it, for God had wrought in them a holy contempt of the world and the things that are seen, in comparison with Christ and the things that are not seen; and how this must be evidenced, no certain rule can be given, but according as we are called.

Lord, saith Peter, we have forsaken all. Alas! it was but a poor all that they had forsaken; one of them had indeed quitted a place in the custom-house, but Peter and the most of them had only left a few boats and nets, and the appurtenances of a poor fishing-trade; and yet observe how Peter there speaks of it, as it had been some mighty thing; Behold, we have forsaken all. Note, We are too apt to make the most of our services and sufferings, our expenses and losses, for Christ, and to think we have made him much our debtor. However, Christ does not upbraid them with this; though it was but little that they had forsaken, yet it was their all, like the widow's two mites, and was as dear to them as if it had been more, and therefore Christ took it kindly that they left it to follow him; for he accepts according to what a man hath.

(2.) Whether therefore they might expect that treasure which the young man shall have if he will sell all. "Lord," saith Peter, "shall we have it, who have left all?" All people are for what they can get; and Christ's followers are allowed to consult their own true interest, and to ask, What shall we have? Christ looked at the joy set before him, and Moses at the recompence of reward. For this end it is set before us, that by a patient continuance in well-doing we may seek for it. Christ encourages us to ask what we shall gain by leaving all to follow him; that we may see he doth not call us to our prejudice, but unspeakably to our advantage. As it is the language of an obediential faith to ask, "What shall we do?" with an eye to the precepts; so it is of a hoping, trusting faith, to ask, "What shall we have?" with an eye to the promises. But observe, The disciples had long since left all to engage themselves in the service of Christ, and yet never till now asked, What shall we have? Though there was no visible prospect of advantage by it, they were so well assured of his goodness, that they knew they should not lose by him at last, and therefore referred themselves to him, in what way he would make up their losses to them; minded their work, and asked not what should be their wages. Note, It honours Christ, to trust him and serve him, and not to bargain with him. Now that this young man was gone from Christ to his possessions, it was time for them to think which they should take to, what they should trust to. When we see what others keep by their hypocrisy and apostasy, it is proper for us to consider what we hope, through grace, to gain, not for, but by, our sincerity and constancy, and then we shall see more reason to pity them than to envy them.

2. We have here Christ's promises to them, and to all others that tread in the steps of their faith and obedience. What there was either of vain-glory or of vain hopes in that which Peter said, Christ overlooks, and is not extreme to mark it, but takes this occasion to give the bond of a promise,

(1.) To his immediate followers, v. 28. They had signalized their respect to him, as the first that followed him, and to them he promises not only treasure, but honour, in heaven; and here they have a grant or patent for it from him who is the fountain of honour in that kingdom; Ye which have followed me in the regeneration shall sit upon twelve thrones. Observe,

[1.] The preamble to the patent, or the consideration of the grant, which, as usual, is a recital of their services; "You have followed me in the regeneration, and therefore this will I do for you." The time of Christ's appearing in this world was a time of regeneration, of reformation (Heb. ix. 10), when old things began to pass away, and all things to look new. The disciples had followed Christ when the church was yet in the embryo state, when the gospel temple was but in the framing, when they had more of the work and service of the apostles than of the dignity and power that belonged to their office. Now they followed Christ with constant fatigue, when few did; and therefore on them he will put particular marks of honour. Note, Christ hath special favour for those who begin early with him, who trust him further than they can see him, as they did who followed him in the regeneration. Observe, Peter spoke of their forsaking all, to follow him, Christ only speaks of their following him, which was the main matter.

[2.] The date of their honour, which fixes the time when it should commence; not immediately from the day of the date of these presents, no, they must continue a while in obscurity, as they were. But when the Son of man shall sit in the throne of his glory; and to this some refer that, in the regeneration; "You who now have followed me, shall, in the regeneration, be thus dignified." Christ's second coming will be a regeneration, when there shall be new heavens, and a new earth, and the restitution of all things. All that partake of the regeneration in grace (John iii. 3) shall partake of the regeneration in glory; for as grace is the first resurrection (Rev. xx. 6), so glory is the second regeneration.

Now their honour being adjourned till the Son of man's sitting in the throne of his glory, intimates, First, That they must stay for their advancement till then. Note, As long as our Master's glory is delayed, it is fit that ours should be so too, and that we should wait for it with an earnest expectation, as of a hope not seen. Rom. viii. 19. We must live, and work, and suffer, in faith, and hope, and patience, which therefore must be tried by these delays. Secondly, That they must share with Christ in his advancement; their honour must be a communion with him in his honour. They, having suffered with a suffering Jesus, must reign with a reigning Jesus, for both here and hereafter Christ will be all in all; we must be where he is (John xii. 26), must appear with him (Col. iii. 4); and this will be an abundant recompence not only for our loss, but for the delay; and when our Lord comes, we shall receive not only our own, but our own with usury. The longest voyages make the richest returns.

[3.] The honour itself hereby granted; Ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. It is hard to determine the particular sense of this promise, and whether it was not to have many accomplishments, which I see no harm in admitting. First, When Christ is ascended to the right hand of the Father, and sits on the throne of his glory, then the apostles shall receive power by the Holy Ghost (Acts i. 8); shall be so much advanced above themselves as they are now, that they shall think themselves upon thrones, in promoting the gospel; they shall deliver it with authority, as a judge from the bench; they shall then have their commission enlarged, and shall publish the laws of Christ, by which the church, God's spiritual Israel (Gal. vi. 16), shall be governed, and Israel according to the flesh, that continues in infidelity, with all others that do likewise, shall be condemned. The honour and power given them, may be explained by Jer. i. 19, See, I have set thee over the nations; and Ezek; xx. 4, Wilt thou judge them? and Dan. vii. 18, The saints shall take the kingdom; and Rev. xii. 1, where the doctrine of Christ is called a crown of twelve stars. Secondly, When Christ appears for the destruction of Jerusalem (ch. xxiv. 31), then shall he send the apostles to judge the Jewish nation, because in that destruction their predictions, according to the word of Christ, would be accomplished. Thirdly, Some think it has reference to the conversion of the Jews, which is yet to come, at the latter end of the world, after the fall of antichrist; so Dr. Whitby; and that "it respects the apostles' government of the twelve tribes of Israel, not by a resurrection of their persons, but by a reviviscence of that Spirit which resided in them, and of that purity and knowledge which they delivered to the world, and, chiefly, by admission of their gospel to be the standard of their faith and the direction of their lives." Fourthly, It is certainly to have its full accomplishment at the second coming of Jesus Christ, when the saints in general shall judge the world, and the twelve apostles especially, as assessors with Christ, in the judgment of the great day, when all the world shall receive their final doom, and they shall ratify and applaud the sentence. But the tribe of Israel are named, partly because the number of the apostles was designedly the same with the number of the tribes; partly because the apostles were Jews, befriended them most, but were most spitefully persecuted by them; and it intimates that the saints will judge their acquaintance and kindred according to the flesh, and will, in the great day, judge those they had a kindness for; will judge their persecutors, who in this world judged them.

But the general intendment of this promise is, to show the glory and dignity reserved for the saints in heaven, which will be an abundant recompence for the disgrace they suffered here in Christ's cause. There are higher degrees of glory for those that have done and suffered most. The apostles in this world were hurried and tossed, there they shall sit down at rest and ease; here bonds, and afflictions, and deaths, did abide them, but there they shall sit on thrones of glory; here they were dragged to the bar, there they shall be advanced to the bench; here the twelve tribes of Israel trampled upon them, there they shall tremble before them. And will not this be recompence enough to make up all their losses and expenses for Christ? Luke xxii. 29.

[4.] The ratification of this grant; it is firm, it is inviolably immutably sure; for Christ hath said, "Verily I say unto you, I the Amen, the faithful Witness, who am empowered to make this grant, I have said it, and it cannot be disannulled."

(2.) Here is a promise to all others that should in like manner leave all to follow Christ. It was not peculiar to the apostles, to be thus preferred, but this honour have all his saints. Christ will take care they shall none of them lose by him (v. 29); Every one that has forsaken any thing for Christ, shall receive.

[1.] Losses for Christ are here supposed. Christ had told them that his disciples must deny themselves in all that is done to them in this world; now here he specifies particulars; for it is good to count upon the worst. If they have not forsaken all, as the apostles did, yet they have forsaken a great deal, houses suppose, and have turned themselves out, to wander in deserts; or dear relations, that would not go with them, to follow Christ; these are particularly mentioned, as hardest for a tender gracious spirit to part with; brethren, or sisters, or father, or mother, or wife, or children; and lands are added in the close; the profits of which were the support of the family.

Now, First, the loss of these things is supposed to be for Christ's name's sake; else he doth not oblige himself to make it up. Many forsake brethren, and wife, and children, in humour and passion, as the bird that wanders from her nest; that is a sinful desertion. But if we forsake them for Christ's sake, because we cannot keep them and keep a good conscience, we must either quit them, or quit our interest in Christ; if we do not quit our concern for them, or our duty to them, but our comfort in them, and will do it rather than deny Christ, and this with an eye to him, and to his will and glory, this is that which shall be thus recompensed. It is not the suffering, but the cause, that makes both the martyr and the confessor.

Secondly, It is supposed to be a great loss; and yet Christ undertakes to make up, for he is able to do it, be it ever so great. See the barbarity of the persecutors, that they stripped innocent people of all they had, for no other crime than their adherence to Christ! See the patience of the persecuted; and the strength of their love to Christ, which was such as all these waters could not quench!

[2.] A recompence of these losses is here secured. Thousands have dealt with Christ, and have trusted him far; but never any one lost by him, never any one but was an unspeakable gainer by him, when the account came to be balanced. Christ here gives his word for it, that he will not only indemnify his suffering servants, and save them harmless, but will abundantly reward them. Let them make a schedule of their losses for Christ, and they shall be sure to receive,

First, A hundred-fold in this life; sometimes in kind, in the things themselves which they have parted with. God will raise up for his suffering servants more friends, that will be so to them for Christ's sake, than they have left that were so for their own sakes. The apostles, wherever they came, met with those that were kind to them, and entertained them, and opened their hearts and doors to them. However, they shall receive a hundred-fold, in kindness, in those things that are abundantly better and more valuable. Their graces shall increase, their comforts abound, they shall have tokens of God's love, more free communion with him, more full communications from him, clearer foresights, and sweeter foretastes, of the glory to be revealed; and then they may truly say, they have received a hundred times more comfort in God and Christ than they could have had in wife, or children.

Secondly, Eternal life at last. The former is reward enough, if there were no more; cent. per cent. is great profit; what then is a hundred to one? But this comes in over and above, as it were, into the bargain. The life here promised includes in it all the comforts of life in the highest degree, and all eternal. Now if we could but mix faith with the promise, and trust Christ for the performance of it, surely we should think nothing too much to do, nothing too hard to suffer, nothing too dear to part with, for him.

Our Saviour, in the last verse, obviates a mistake of some, as if pre-eminence in glory went by precedence in time, rather than the measure and degree of grace. No; Many that are first, shall be last, and the last, first, v. 30. God will cross his hands; will reveal that to babes, which he hid from the wise and prudent; will reject unbelieving Jews and receive believing Gentiles. The heavenly inheritance is not given as earthly inheritances commonly are, by seniority of age, and priority of birth, but according to God's pleasure. This is the text of another sermon, which we shall meet with in the next chapter.

CHAP. XIX.

Verse 1. And came into the coasts of Judaea.] VPon the news of Lazarus his friends sicknesse: with the [illegible: 3 words]. hazard of his life, he came far on foot to the help of his friend: [non-Latin text not transcribed]. Much water cannot quench love. And this was our Saviours last journey toward Jerusalem: to the which he steeled his face [illegible: 3 words]. with fortitude, and was even [illegible: 1 word], or pained, till it were accomplished. [illegible: 3 words]. So was that Martyr, who (because he seemed at his [non-Latin text not transcribed]. lodging to be somewhat troubled, and was therefore asked by [illegible: 1 word]. [illegible: 1 word]. one how he did?) answered, In very deed I am in prison, till I be in [illegible: 1 word] 1, [illegible: 1 word]. prison.

Verse 2. And great multitudes followed him] Though he were then to die. For all that follows from this 19 to Chap. 26. [non-Latin text not transcribed]. [illegible: 1 word] to be a relation of the acts of the last three moneths of his [illegible: 1 word]. Follow God, was a morall precept of the Heathen Sages; [illegible: 2 words] [illegible: 1 word]. who therein placed the safety and happinesse of a man, Magnus est animus qui se Deo tradidit, saith Seneca. He is a brave man that follows God thorow thick and thin, thorow whatsoever hardship.

Verse 3. Is it lawfull for a man &c.] A captious question, purposely to put him to shame or perill afore the people. For if he liked divorce, the better sort would be offended and displeased: if he disliked it, the common sort (those that followed him,) for denying them that liberty that Moses had allowed them. One thing that created Jeremy so much trouble among the people of his time was, that he [illegible: 1 word] them to the yeelding up of the City to the [illegible: 1 word], which Isaiah had so earnestly disswaded them, not long before in the dayes of King [illegible: 1 word].

Verse 4. And he answered and said unto them] Our SaviourLuk. [illegible: 1 word]. [illegible: 1 word]. would not divide the inheritance, when required to it; but he would decide controversies touching divorces: for in marriagematters many cases of conscience fall out fit to be determined by the [illegible: 1 word], whose lips should both preserve and [illegible: 1 word] knowledge to the people, whose house for this cause should be alwayes [illegible: 1 word], as the Ediles house in Rome was to all comers.

Verse 5. And said, For this cause &c.] Dixit, [illegible: 1 word], [illegible: 1 word], [illegible: 1 word] three things are said by Moses to have been done by God in the institution, and for the honour of marriage: to the which still (saith a Divine,) God beareth so great respect, as that [illegible: 1 word] on 1 [illegible: 1 word] 3. 2. pag. 44. he is pleased to bear with, cover, and not impute the many frailties, follies, vanities, weaknesses and wickednesses, that are found betwixt man and wife. For this cause shall a man leave father] viz, In regard of cohabitation, not of sustentation: Relinquet cubile patris & matris, as the Chaldee rightly interprets it, Gen. 2. 24. And this was the first Prophecy that was ever uttered in the world (saith [illegible: 1 word] and Beda,) venerable therefore for its antiquity: like as is Alsted Chron. [illegible: 1 word]. 468. also that first Hexameter, made by Phemonoe, in the year of the world, 2580; [non-Latin text not transcribed]. And shall cleave to his wife] Gr. Be glued to her. A table will [non-Latin text not transcribed]. often cleave in the whole wood, before it will part asunder, where it is glued. A husband ought to be as firm to his wife as to himself. See my Notes on Gen. 2. 24. And they twain shall be one flesh] This is point-blank against polygamy, which yet Anabaptists would bring in again, and Turks allow of. They learned it of Lamech, qui primus unam costam in duas divisit, saith Hierom, but had soon enough of it. So had Jacob, Elkanah, and other holy men of old, who lived and died in this sin of polygamy, and meerly through mistake, as it is thought, of that text, Lev. 18. 16. Thou shalt not take a wife to her sister, to vex her: i. e. Thou shalt not superinduce one wife to another. Now the Fathers took the word (sister) for one so by blood, [illegible: 1 word] was spoken of a sister by Nation, as those clauses (to vex her) and (during her life) doe evince.

Verse 6. They are no more twain] A mans wife is himself, Eph. 5. 28. (as is likewise a mans country, Luk 4 23. to cure his countrey [non-Latin text not transcribed]. is to cure [illegible: 1 word]) and they twain, saith our Saviour in the former verse, shall be [non-Latin text not transcribed], into one flesh. The man misseth his rib, and the woman would be in her old place again, under the mans arm or wing: Hence no rest, till they be [illegible: 1 word] and concorporated, Ruth. 3. 1. My daughter, said Naaman to Ruth, [illegible: 1 word] I not seek rest for thee, that it may be well with thee? Why then should there be divorces for light matters? why should there [illegible: 2 words] of wives, and laying upon them (as some) with their unmanly fists? Did ever any man hate his own flesh, Ephes. 5. 29. or but hide his eyes from it, Isa. 58. 7? how much lesse tear it with his teeth, and pull it away piece-meal, unlesse it were mad demoniacks and rash divorcers? Christ, the best husband, hates putting away, Mal. 2. 16. yea though never so much provoked to it ( [illegible: 1 word]. 3. 1. Ioh. 13. 1.) he will not doe it.

Verse 7. Why did Moses then command &c.] Sophister-like they oppose Moses to God, Scripture to Scripture, as if God were [illegible: 1 word] himself. This is still the guise of [illegible: 1 word] hereticks; [illegible: 1 word] also to mingle and jumble together truths with falshoods, that falshoods may passe the more [illegible: 1 word]. See it in these Pharisees. It was true that Moses commanded (for the honour of the woman, and disgrace of the man,) that he should give her an Abscessionale, a bill of divorcement. But it was not true that Moses commanded to put her away. He permitted such a thing indeed as a civil Magistrate by divine dispensation (better an inconvenience then a mischief) but that makes little for its lawfullnesse.

Verse 8. Moses, because of the hardnesse of your hearts] Ob duricordiam [illegible: 1 word], saith [illegible: 1 word]. For the reliefe of the [illegible: 1 word], questionlesse, was this permitted by Moses, not as a Prophet, but as a Law-giver; so he suffered them to exercise usury upon strangers. And, at this day, they are by the States where they live S. [illegible: 1 word]. [illegible: 1 word] Spec. Eur permitted, to strain up their usury to 18. in the hundred upon the Christians: And so they are used, as the Friers, to suck from the meanest, and to be sucked by the greatest. But what saith our Statut [illegible: 1 word] [illegible: 2 words] 8. Statute? [illegible: 1 word] as all usury, being forbidden by the Law of God, is a sin and [illegible: 1 word], &c. And what [illegible: 2 words] Homilybook? Verily so many as increase themselves by usury— they have [illegible: 1 word]. l. [illegible: 1 word]. [illegible: 1 word]. their goods of the devils gift, &c. And what saith blinde Nature? [illegible: 1 word] 17. [illegible: 1 word] 2. Aristotle in one page [illegible: 1 word] both [non-Latin text not transcribed] and [non-Latin text not transcribed], the [illegible: 1 word]. in [illegible: 1 word]. [illegible: 1 word] and the Dicer. And Agis the Athenian Generall, set fire upon all the usurers books and bonds in the market-place: then which fire Agesilaus was wont to say, he never saw a fairer. But to return to the [illegible: 1 word]: Moses noteth the hatred of a mans wife to be the cause of much mischief, [illegible: 1 word]. 22. 13, 14. Hence a divorce [illegible: 2 words] in that case, Chapt. 24. 3. lest the husbands hatred, should work the wives ruth or ruin, in case he should be [illegible: 1 word] to [illegible: 1 word] her. He might put her away therefore, but not without a double [illegible: 1 word] to himself. 1. By his writing of divorce, he should give [illegible: 1 word] to her honesty, and that she was put away meetly [illegible: 1 word] his hard-heartednesse toward her. 2. If she were again [illegible: 2 words] by a second husband, the first might not take her to wife [illegible: 1 word], as having once sor ever judg'd himself [illegible: 1 word] of her surther fellowship. Husbands should be gentle to their wives, because of their weaknesse: glasses are not hardly handled; a small knock soon breaks them. But here are a number of Nabals, a brood of Caldeans, a bitter and furious nation that have little [illegible: 1 word] in their [illegible: 1 word] but wormwood; they have a true gall of bitternesse in them, Col. 3. 20. whereas the very heathens at their weddings, pulled the gall out of all their good chear, and cast [non-Latin text not transcribed]. [illegible: 1 word]. it away; teaching thereby the married couples what to doe. And God Almighty professeth that he hates putting away: threatning [illegible: 1 word] cut off such unkinde husbands, as by their harshnesse caused [illegible: 1 word] wives when they should have been chearfull in Gods services,Malach. 2. 13. [illegible: 1 word] cover the Altar of the Lord with tears, with weeping and with crying out, so that he regarded not the offering any more. Picus [illegible: 3 words] mariti, saith Melancthon. The Pyanit is an emblem of an unkinde husband: for in autumn he casts off his [illegible: 1 word], lest he should be forced to keep her in winter: afterwards, in the spring, he allures her to him again, and makes much of her.

Verst 9. Except it be for [illegible: 1 word].] This sin dissolves the marriage-knot, and directly fights against humane society. See the [illegible: 1 word] on [illegible: 1 word]. 15. 32. and on Joh. 8. 5. The Apostle adds the [illegible: 1 word] 117. v. 9. [illegible: 1 word] of wilfull desertion, 1 Cor 7. 15. The civil Laws of the Empire permitted divorce for divers other causes. In Turky the woman may sue a divorce only then, when her husband would abuseBlounts [illegible: 2 words] Levant. her [illegible: 1 word] nature, which she doth, by taking off her shooe before the Judges, and holding it the sole upward, but speaking nothing for [illegible: 2 words] of the fact.

Verse 10. If the case of a man be so with his wife] viz. That [illegible: 1 word] may not rid his hands of her when he will; better be married to a [illegible: 1 word] ague then to a bad wife, said Simonides. It is not good to marry] It is not evil to marry, but good toBern de bon. [illegible: 1 word]. be wary; to look ere one leap. Alioqui saliens [illegible: 1 word] videat, [illegible: 1 word] est antequàm debeat, as Bernard hath it. Most men, as [illegible: 1 word] Disciples look not to the commodities but discommodities of wedlock, and other things, and are discontented. But as there be two kindes of antidotes against poison, viz. hot and cold: so against the troubles of life, whether single or married, viz. [illegible: 1 word] and Patience, the one hot, the other cold, the one quenching, the other quickning.

Verse 11. All men cannot receive this saying] Nor may we simply pray for the gift of continency, but with submission, sith it [illegible: 1 word] not simply necessary to salvation: but only of expediency: inasmuch [illegible: 1 word] he that can keep himself unmarried, hath little else to care for but how he may please the Lord, and attend upon his1 [illegible: 1 word] 7 [illegible: 1 word]. [illegible: 1 word]. work without distraction, sitting close at it (as the Greek word [non-Latin text not transcribed]. signifies) and not taken off by other [illegible: 1 word]. An instance whereof was clearly to be seen in George Prince of Anhalt, whose family is said to [illegible: 1 word] been [illegible: 1 word], Academia, Curia, a Church, an University and a Court; whose sanctity and chastity in the single [illegible: 1 word] to his dying day was such, that Melancthon publikely delivered it of him, that he was the man, that of any then alive, might most certainly expect the promised reward of eternall life: But Ex [illegible: 3 words] boc [illegible: 1 word]. [illegible: 1 word]. this is not every mans happinesse: and where it is, the pride of virginity, is no [illegible: 1 word] foul a sin then impurity, [illegible: 1 word] Augustin. And [illegible: 1 word] a single man and a [illegible: 1 word] in the Primitive Church [illegible: 1 word], that the marriage-bed undefiled was true chastity. Congressum [illegible: 6 words]. [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word]. lib [illegible: 1 word]. Those Popish votaries, that boasted so much of the gift of continency in themselves, and exacted it of others, have (for a punishment of [illegible: 1 word] arrogance and violence) been oft given up to notorious filthinesse: as the Cardinall of Cremona, after his stout replying in the Councel of London against Priests marriage, was [illegible: 1 word]. 11. shamely taken, the night following, with a notable whore. [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word] Mon. 1065. [illegible: 2 words] Canterbury, a great enemy to Priests marriage, for all his gay shew of Monkish virginity and single life, had [illegible: 1 word]. 1062. a son called [illegible: 1 word] Monachus Cadonensis, whom he so gladly preferred to be Abbot of St Albons. Dr Weston ([illegible: 1 word] in the Ibid 1326. disputation at Oxford against Cranmer, [illegible: 1 word] and Ridly, who also [illegible: 2 words] upon them, inveighing against Cranmer, for Ibid. [illegible: 1 word]. that he had been, sometimes a married man,) was not long after taken in adultery, and for the same was by Cardinall Poole put from [illegible: 1 word] his spirituall livings. Save they to whom it is given] Maldonate the Jesuite saith, it is given to any one that is but willing to have it, and asketh it of God: and that, because Marriage is given to all that are willing to it. But this is 1 False for our Saviour excepts Eunuchs. [illegible: 1 word]. Inconsequent,1 Cor. 7. because the gift of Marriage proceeds [illegible: 1 word] a principle of nature, but continency from a speciall indulgence: which they that [illegible: 1 word] not, are required to marry for a remedy, And yet [illegible: 1 word] most injuriously [illegible: 1 word] some to marry at any time, as there Clergy, all at some times: and that, not [illegible: 1 word] a [illegible: 2 words] of conveniency, but [illegible: 1 word] and [illegible: 1 word].

Verse 12. Which were so born] Of a frigid constitution of body and unapt for generation. This is not continency but [illegible: 1 word], [illegible: 1 word], a defect in nature. Which were made Eunuches of men] Evirati [illegible: 1 word] of manhood, as in the Court of Persia of old, and of Turky at this day; where Christans children are not gelded only, but deprived of all their [illegible: 1 word], [illegible: 1 word] the [illegible: 1 word] of nature with a silver quill: which [illegible: 1 word] custome was brought in among them by Selymus the [illegible: 1 word], out of jealousie lest his Eunuches were not so chaste as they [illegible: 1 word] have been, in keeping their Ladies beds. For, though made [illegible: 1 word] by men, yet are they not without their fleshly [illegible: 1 word], yea they are magni amatores mulierum, as she in Terence [illegible: 1 word]. Which have made themselves Eunuches.] Not gelded themselves, as Origen and some others in the Primitive times, by mistake of this text. (So Tertullian tells of Democritus, that he pulled outIn [illegible: 1 word]. his own eyes, because he could not look upon women and not lust [illegible: 1 word] them: wherein he did but publish his extreme folly to theIoseph. lib. 2. de [illegible: 2 words], cap. 6. whole City, saith he) Nor yet tyed themselves by vow to perpetuall continency, out of a superstitious opinion of meriting heaven thereby, as the [illegible: 1 word] of old, and the [illegible: 1 word] Clergy now: But live single, that they may serve God with more freedom, fighting against fleshly lusts (that fight against the soul) with [illegible: 1 word] spirituall weapons, Meditation, Prayer, Abstinence, &c. which are [illegible: 1 word] through God to the pulling down of Satans strong holds set up in the heart. Hence the Hebrew, Syriack, Chaldee and Arabick render this text, Qui castr ârunt animam suam, which have gelded their [illegible: 1 word]. And the truth is, there they must begin, that will doe any thing in this kinde to purpose. Incesta est, & fine stupro, [illegible: 1 word] stuprum cupit, [illegible: 1 word] Seneca. And S. Pauls virgin must be holy both in body, and in spirit, 1 Cor. 7. 34.

Verse 13. Then [illegible: 1 word] there brought unto him little ones] By their parents carefull of their [illegible: 1 word] good. We must also [illegible: 1 word] ours, as we can, to Christ. And 1. By praying for them before, at, and after their birth. 2. By timely bringing them to the ordinance of baptisme with faith, and much joy in such a priviledge. 3. By training them up in Gods holy fear; [illegible: 1 word] God to perswade their hearts, as Noah did for his son Iapheth. We may speak perswasively, but God only [illegible: 1 word]: as Rebekah might cook the [illegible: 1 word], but it was Isaac only, [illegible: 1 word] gave the [illegible: 1 word]. And the Disciples rebuked them] They held it a [illegible: 1 word] below their-Lord to look upon little ones. But it is not with our God,Non [illegible: 1 word] ex [illegible: 2 words] a. l. [illegible: 1 word] lovi as with their Idol that had no leisure to attend smaller matters. Christian Children are the Churches nursery: the devil seeks to destroy them, as he did the babes of Bethlehem: but Christ hath a gracious respect unto them, and sets them on a rock that is higher then they.

Verse 14. For of such is the Kingdom] That is, all the blessings of heaven and earth comprized in the covenant, belong both to these and such as these, Matth. 18. 3. Let them therefore have free recourse to me, who will both own them, and crown them with life eternall.

Verse 15. And he laid his hands on them] So putting upon them his fathers blessing, as Iacob did upon Iosephs sons, whom by this symbol he adopted for his own. And albeit our Saviour baptized not these infants (as neither did he those that were bigger,) yet for asmuch as they were confessedly capable of Christs gifts, they were doubtlesse capable of the signes and seals of those gifts: if capable of imposition of Christs hands, of his benediction, and kingdom, then capable also of baptisme, which saveth us, [illegible: 1 word] St Peter, in the time present, because the use thereof is permanent [illegible: 1 word] Pet. 3. 21. (though the act transient) so long as one liveth. Whensoever a sinner repents and beleeves on the promises, Baptisme (the seal thereof) is as powerfull and effectuall, as if it were then presently administred. The [illegible: 1 word], and book of sentences say, that Lib. 4 [illegible: 1 word]. 7. cap. 1, [illegible: 1 word]. Confirmation is of more value then Baptisme, and gives the holy Ghost more plentifully and [illegible: 1 word]. And the Papists generally [illegible: 1 word] this text, to establish their Sacrament of Confirmation, or [illegible: 1 word] of children. But 1. These were little infants, not led but brought in their mothers arms. 2. [illegible: 1 word], as they use it, was never commanded to Christs Ministers, nor [illegible: 1 word] by his [illegible: 1 word].

Verse 16. And be hold one came] One of good rank, a Ruler, Luk. 18. 18. of good estate, for he was rich, and had great revenue ([non-Latin text not transcribed], saith Luke, [non-Latin text not transcribed], saith Matthew, he had a good title to that he had, and he lived not beside it.) He was also aMatth 19. 22. [non-Latin text not transcribed] [illegible: 5 words] young man, in the prime and pride of his age, and had been well bred; both for point and civility, he came congeeing to our Saviour, Mark. 10. 17. And for matter of piety, he was no Sadducee, for he [illegible: 1 word] after eternall life, which they denied. And although but young, he hearkens after heaven: and though he were rich, he comes running to Christ, thorow desire of information: whereas great men [illegible: 1 word] not to run, but to walk leisurely, so to maintain their authority. Lastly, he knew much of Gods Law, and had done much: so that he seemed to himself to want work, to be aforehand with God. Christ also looked upon him and loved him, as he was a tame creature, a morall man, and fit to live in a common-wealth. What good thing shall I doe?] A most needfull and difficult question, rarely moved, by rich men especially, whose hearts are [illegible: 1 word] upon their half-peny, as they say, whose mouthes utter no [illegible: 1 word] language but the horse leeches, Give, give. Who will shew us any good, &c? a good purchase, a good peny-worth, &c? Howbeit, by the manner of his expressing himself, this Gallant seems to [illegible: 1 word]. tract. have been a Pharisee and of that sort of Pharisees (for there were [illegible: 1 word]. [illegible: 1 word]. 3. seven sorts of them, saith the Talmud,) which was named Quid [illegible: 1 word] facere, & faciam illud: Tell me what I should doe and I will doe it. They that know not Christ, would go to heaven by their good meanings and good doings: this is a piece of naturall Popery, that must be utterly abandoned, ere eternall life can be obtained. That I may have eternall life] He had a good minde to heaven, and cheapens it, but was not willing to go to the price of it, that thorow-sale of all: Good desires may be found in hellmouth, as in Balaam, some short-winded wishes at least. The Spyes praised the land as pleasant and plenteous, but they held the [illegible: 1 word] impossible, and thereby discouraged the people. Many like well of Abrahams bosom, but not so well of Dives his door. They seek to Christ, but when he saith, Take up the Crosse and follow me: they stumble at the crosse and felt backward. Their desires [illegible: 1 word] heaven are lazy and sluggish, like the door that turnes upon the hinges, but yet hangs still on them: so these Wishers, and Woulders, for all their faint and weake desires after heaven, still hang fast on the hinges of their sinnes: they will not be wrought off [illegible: 5 words] from the things of this world, they will not part with their fitnesse and sweetnesse, though it be to raigne for ever. Iudg. 9. 11. Theatinus in St Ambrose would rather loose his sight then his sinne of intemperance: so many, their soules.

Verse 17. Why callest thou me good?] And if I be not good, much lesse art thou, what good conceits soever thou hast of thy self. Here then our Saviour learns this yonker, [illegible: 1 word], and selfannihilation. [illegible: 1 word]. There is none good but one, that is God] He both is good originall, [illegible: 1 word]. 119. [illegible: 1 word]. (others are good by participation only) and doth good abundantly, freely, constantly, for thou Lord art good, and ready to for give, saith David, Psal. 86. 5. And let the power of my LordNumb. 14 17. be great, saith Moses, in pardoning this rebellious people. In the Originall there is a letter greater then ordinary in the word jigdal [non-Latin text not transcribed] [illegible: 5 words]. &c. (be great) to shew, say the Hebrew-doctours, that though [illegible: 1 word] people should have tempted God, or murmured against him ten times more then they did, yet their perversnesse should not interrupt [illegible: 1 word]. Tiberias [illegible: 1 word]. the course of his ever-flowing overflowing [illegible: 1 word]. If thou wilt enter into life, keep the Commandments] That is (saith Luther) Morero, die out of hand: for there is no man lives that sinnes not. It [illegible: 1 word] storied of Charles the fourth, King of France, that being one time affected with the sense of his many and great sinnes, he fetcht a deep sigh and said to his wife, now, by the help of God, I will so carry my self all my life long, that I neverS. [illegible: 1 word]. [illegible: 1 word]. Christ. [illegible: 1 word]. offend him more: which word he had no sooner uttered, but he presently fell down and died. It is not our Saviours [illegible: 1 word] here to teach, that heaven may be had or earned by keeping the law: for Adam in his innocency, if he had so continued, could not have merited heaven, neither do the Angels, nor could Christ himself, had he been no more then a man. None but a proud Luciferian would have said, as Vega the Popish Perfectionary did, Coelum gratis non accipiam, I will not go to heaven for nought or on free-cost. But our Saviour here shapes this young Pharisee an answer, according to his question. He would [illegible: 1 word] be saved by doing, Christ sets him that to do, which no man living can do, and so [illegible: 1 word] him his errour. He sets him to school to the law, that hard schoolmaster, that sets us such lessons as we are never able to learn, ([illegible: 1 word] Christ our elder-brother teach us, and do our exercise for us) yea brings us forth to God, as that schoolmaster in Livy did all his scholars (the flower of the Romane Nobility) to Hannibal: who if he had not been more mercifull then otherwise, they had all perished.

Verse 18. Thou shalt do no murther] Our Saviour instanceth Primo [illegible: 6 words]. [illegible: 1 word]. M Ley his [illegible: 1 word]. [illegible: 2 words]. P 99. the Commandments of the second table only, as presupposing those of the first: for the second table must be kept in the first: and the whole Law, say the Schools, is but one copulative. The two tables of the law (saith a Reverend Divine) are, in their object answerable to the two natures of Christ: For God is the object of one, man of the other. And as they meet together in the person of Christ, so must they be united in the affections and endeavours of a Christian.

Verse 19. Thou shalt love thy neighbour, &c.] Which because thou doest not (as appears because thou wilt not part with thy possessions to relieve the poor,) [illegible: 1 word] much lesse doest thou love God, and therefore art not the man thou takest thy self forCivil men overween themselves, and boast of their morall [illegible: 1 word]: yet make no conscience of the lesser breaches of the second table, nor yet of contemplative wickednesse, which yet angreth God, Gen 6. 6. and lets in the devil, 2 Cor. 10. And these are the worlds very honest men, for lack of better: as a cab of doves-dung was dear meat in the famine of Samaria, where better could not be come by.

Verse 20. All these things have I kept] Lie and all: as now [illegible: 1 word] mendacium nemo bominum de se dixit. Pareus [illegible: 1 word] bypocritam se gloiatur. [illegible: 1 word]. the Popish Pharisees dream and brag that they can keep the Law, and spare. They can do more then, then any that ever went before them, Psal. 143. 3. Job 15. 14. Jam. 3. 2. Oecolampadius saith, that none of the [illegible: 1 word] lived out a full thousand years (which is a number of perfection) to teach us, that here is no perfection of [illegible: 1 word]. Davids heart smote him for doing that which [illegible: 1 word] highly r commended him for. What [illegible: 1 word] I yet?] Gr. Wherein am I yet behinde with God? [non-Latin text not transcribed]. He thought himself somewhat aforehand, and that God, belike, was in his debt. Truely many now-a daies grow crooked and aged with over-good opinions of themselves, and can hardly ever beset right again. They stand upon their comparisons, I am as good as thou: nay upon their disparisons, I am not as this Publican. No, for thou art worse; yea for this, because thou thinkest thy self better. This arrogant youth makes good that of Aristotle, who, differencing between age and youth, makes it a property [non-Latin text not transcribed]. of young men, to think they know all things, and to affirm lustily their own placits. He secretly insults over our Saviour [illegible: 1 word]. 1. as a triviall teacher, and calls for a lecture beyond the [illegible: 1 word], worthy therefore to have been sent to Anticyra: surely as when Drusus in his defence against a nimble Jesuite that called him [illegible: 1 word], alledged that [illegible: 1 word] must be in sundament is fidei, the [illegible: 1 word] replied that even that assertion was heresie: So when this young man affirmed that he had ever kept the Commandments, and asked what lack I yet? Christ might well have said, thou art therefore guilty of the breach of all the Commandments, because thou takest thy self to be keeper of all: and thou therefore lackest every thing, because thou thinkest thou lackest nothing.

Verse 21. If thou [illegible: 1 word] be perfect] As thou boastest and aimest: and which never yet any man was, nor can be here. The [illegible: 1 word] of this text made some of the Ancients count and call it consilium perfectionis, a counsell of perfection: such as whosoever did observe should do something more then the law required: and so merit for themselves an higher degree of glory in heaven then others had. Hence Bernard writeth, that this sentence of our Saviour filled the Monasteries with Monks, and the deserts with Anchorites. Goe sell all, &c.] A personall command (for triall and discovery) as was that of God to Abraham, Go kill thy sonne [illegible: 1 word]. Christians may possesse; but yet as if they possessed not, they must [illegible: 1 word] loose to all outward things, and be ready to forgoe them, when called to loose them for Christ. And give to the poor] So shalt thou clear thy self from all [non-Latin text not transcribed] quod ad pedes [illegible: 2 words]. [illegible: 5 words] to [illegible: 1 word]. suspition of coveteousnesse; which properly consists in pinching and saving: and so is distinguished by the Apostle from extortion, which stands [illegible: 1 word] immoderate getting, 1 Cor. 6 10. 1 Tim. 3. 3. And [illegible: 2 words] have treasure in heaven] Far beyond the [illegible: 1 word] of Egypt, which yet is called Rahab, Psal. 89. 10. because of the riches power and pride thereof. Oh get a Patriarchs eie to see the wealth and worth of heaven: and then we shall soon make Moses his choice. In the year of grace 759, certain Persian [illegible: 1 word] fell into that madnesse, that they perswaded themselves [illegible: 5 words]. and sundry others, that if they sold all they had, and gave it to the poor, and then afterwards threw themselves naked from off the walls into the river, they should presently be admitted into [illegible: 1 word]. [illegible: 1 word] hac insaniâ [illegible: 1 word], saith mine Author. [illegible: 2 words] cast away by this mad enterprize. How much better (if without superstition and opinion of merit) Amadeus Duke of [illegible: 1 word] ) who [illegible: 1 word] asked by certain Embassadours that came to [illegible: 5 words]. his court, what hounds he had, for they desired to see them? shewed them the [illegible: 1 word] day a pack of poor people feeding at his table, and said, these are the hounds wherewith I hunt after heaven.

Verse 22. He went away sorrowfull] That [illegible: 1 word] should require that, which he was not willing to perform. If heaven be to be had upon no other terms, Christ may keep his heaven to himself; hee'l have none. How many have we now [illegible: 1 word], that must be gainers by their religion, which must be another Diana to the [illegible: 1 word]. They are resolved howsoever to loose nothing, suffer nothing, but rather kick up all: Jeroboamo gravior [illegible: 1 word] regionis quam religionis. The King of Navarre told [illegible: 1 word], that in the cause of Religion he would launch no further into the sea, then he might be sure to return safe to the haven. A number of such Politick professours we have, that come to Christ (as this young man did) hastily, but depart heavily, when once it comes to a whole-sale of all for Christ, which yet is the first lesson, the removens prohibens.

Verse 23. A rich man shall hardly enter] With that burden of thick clay, that camels-bunch on his back: heaven is a stately [illegible: 2 words] est opibus non [illegible: 2 words]. Et [illegible: 6 words] [illegible: 1 word] pallace with a narrow portall; there must be both stripping and [illegible: 1 word], ere one can get through this strait gate. The greatest wealth is ordinarily tumoured up with the greatest swelth of rebellion against God. Vermis divitiarum est superbia, saith Augustine, Pride breeds in wealth, as the worm doth in the apple, and he is a great rich man indeed, and greater then his riches, that doth not think himself great, because he is rich. Charge those 1 Tim. 6. 17. that are rich that they be not high-minded (for the devil will soon blow up such a blab in them, if they watch not) and that they trust not in uncertain riches, so as to make their gold their God, as all worldlings do, and worse: for could we but rip up such mens hearts we should finde written in them The God of this present world. They that minde earthly things have destruction for their [illegible: 1 word], Philip. 3. Have them we may and use them too, but minde them we may not, nor love them, 1 John 2. 15. that's spirituall [illegible: 1 word], such as Gods soul hateth, and he smiteth his hands at, [illegible: 1 word] 22. 13.

Verse 24 It is easier for a camell, &c.] Or, cable. rope, as some render it. Either serves; for it is a proverbiall speech, setting [non-Latin text not transcribed] [illegible: 3 words]. forth the difficulty of the thing. Difficile est, saith St Hierom, ut praesentibus bonis quis fruatur & futuris, ut [illegible: 1 word] ventrem [illegible: 1 word] mentem [illegible: 1 word], ut de [illegible: 1 word] ad delicias transeat, ut in coelo & in terrâ gloriosus appareat. Pope Adrian the sixth said thatAdrian [illegible: 1 word]. nothing befell him more unhappy in all his life, then that he had been head of the Church, and Monarch of the Christian commonwealth. When I first entered into orders, said another Pope, I [illegible: 2 words]. had some good [illegible: 1 word] of my salvation; when I became a Cardinall, [illegible: 1 word]. a Lap i. [illegible: 1 word] com. in Numb. 11. 11. [illegible: 2 words]. 1. [illegible: 1 word]. I doubted of it: but since I came to be Pope, I do even almost despair. And well he might, as long as he sate in that chair of pestilence, being that man of sinne, that sonne of perdition, 2 Thes. [illegible: 2 words]. [illegible: 1 word]. 2. 3. Ad hunc statum venit Romana Ecclesia, said Petrus Aliacus long since, ut non esset dignareginisi per reprobos. The Popes, like the devils, are then thought to do well, when they cease to doIn [illegible: 1 word]. hurt, saith Johan. Sarisburiensis. They have had so much grace left we see (some of them howsoever,) as to acknowledge, that their good and their blood rose together, that honours changed their manners, and that they were the worse men for their great wealth: and that as Shimei seeking his servants lost himself; so they, by reaching after riches and honours, lost their souls. Let rich men often [illegible: 1 word] this terrible text, and take heed. Let them untwist their cables, that is, their heart, by humiliation, James 5. 1. & 1. 10. till it be made like small threeds as it must be, before they can enter into the eye of a needle, that is, eternall life.

Verse 25. They were exceedingly amazed] Because they knew that all men either are or would be rich; and that of rich man, scarce any but trusted in their riches. Therefore, though our Saviour told them, Mark. 10 24. that he meant it of those only that relied upon their riches, yet they remained as much unsatisfied as before, and held it an hard case that so many should misse of heaven. We have much ado to make men beleeve that the way is half so hard as Ministers make it.

Verse 26. With men this is impossible] Because rich mens [illegible: 1 word] are ordinarily so wedded and wedged to the world, that [illegible: 1 word]. 11. 41. they will not be loosned, but by a powerfull touch from the hand [illegible: 5 words] 2. of heaven. Think not therefore, as many do, that there is no other hell but poverty, no better heaven then abundance. Of rich [illegible: 1 word] they say, What should such a man ail? The Irish ask, what they mean to die, &c. The gold ring and gay clothing carried it in St James his time. But he utterly [illegible: 1 word] ked [illegible: 1 word] partiality: and [illegible: 1 word] us that God hath chosen the poor in this world, rich in faith to be heirs of his kingdome; In which respect he bids the brother [illegible: 1 word] low degree, [illegible: 1 word] in that he is exalted in Christ. But with God all things are possible] He can quickly root out confidence in the creature, and rivet rich men to himself. He can do more then he will: but whatsoever he willeth, that he doeth, without stop or hinderance. Men may want of their will for want of power. Nature may be interrupted in her course, as it was when the fire burnt not the three Worthies, the water drowned not Peter walking upon it, &c. Satan may be crossed and chained up: But who hath resisted the Almighty? who ever waxed fierce [illegible: 1 word]. 9 4. against God and prospered? Nature could say, All things are [illegible: 1 word] [non-Latin text not transcribed]. Linus Poeta. to God, and nothing impossible: howbeit for a finite creature to beleeve the infinite Attributes of God, he is not able to do it throughly, without supernaturall grace.

Verse 27. Behold we have for saken all, &c.] A great All sure, a few broken boats, nets, houshold stuffe: and Christ maintained [illegible: 3 words]. Pareus. them too: and yet they ask, what shall we have? Neither is it without an emphasis, that they begin with a Behold. Behold we have forsaken all, as if Christ were therefore greatly beholden to them, and if the young man were promised treasure in heaven, doing so, and so, then they might challenge it, they might say with the Prodigall Give me the portion that pertains unto me.

Verse 28. Ye which have followed me in the Regeneration] As if our Saviour should have said, to forsake all is not enough [illegible: 1 word] ye be regenerate: So some sense it. Others by Regeneration understand the estate of the Gospel, called elswhere a new heaven, and a new earth, 2 Pet. 3. 13. the world to come, Heb. 2. 5. for God plants the heavens, and laies the foundation of the earth, that he may say to Zion, thou art my people. There are that understand by regeneration the generall resurrection (of which [illegible: 1 word] some think Plato had heard, and therefore held, that in the revolution of so many years men should be just in the same estate, wherein they were before.) These that follow this latter sense, read the text thus by an alteration of points, Ye which have followed me, shall, in the regeneration (when the Son of man shall sit in his glory) fit upon twelve thrones, &c. Ye shall also sit upon twelve thrones] As so many Kings. Kings they are here but somewhat obscure ones, as Melchisedech was; but shall then appear with Christ in glory, far outshiningColos. 3. 4. the Sunne in his strength, higher then all the Kings of the earth. Psal [illegible: 1 word]. 27. When Daniel had [illegible: 1 word] the greatnesse and glory of all the four Monarchies of the world, at last he comes to speak of a Kingdome, which is the greatest and mightiest under the whole heaven,Dan. 7. 18. and that is the Kingdom of the Saints of the most high. So glorious is their estate even here: what [illegible: 1 word] it be then at that great day? And if the Saints (every of them) shall judge the Angells; What shall the Apostles do? surely as they [illegible: 1 word] or [illegible: 1 word] men in this world, so shall it fare with them at the generall Judgement.

Verse 29. Shall receive an hundred sold] In reference to Isaacks hundred-fold increase of his seed. Gen. 26. 12. or that best of. grounds. Mat. 13, Those that do pillage us they do but husband us, sow for us, when they make long forrowes on our backs Psal. 126. and ride over our heads. Psal. 66, 12, Gordius the Mattyr said; It is to my losse, if you bate me any thing in my suffrings. Crudelitas vestra nostra gloria, said they in Tertullian, your cruelty is our glory: and the harder we are put to it, the greater shall be [illegible: 5 words]. [illegible: 1 word]. our reward in heaven. Nay on earth too; the Saints shall have their losses for Christ recompensed, either in mony or monies-worth either in the same, or a better thing. Iob had all doubled to him, Valentinian, for his tribuneship, the Empire cast upon him, [illegible: 1 word] [illegible: 1 word] the Apostate, who had put him out of office, for his religion. Qu pro Christi [illegible: 5 words] accepit [illegible: 1 word]. [illegible: 1 word]. Q. Elizabeth (whose life [illegible: 1 word] a long while had been like a ship in the midst of an Irish sea) after long restraint was exalted from misery to [illegible: 1 word], from a prisoner to a [illegible: 1 word]. Optanda nimirum est jactura quae lucro majore pensatur, saith Agricola. It is, [illegible: 1 word] a lovely losse, that is made up with so great gain. [illegible: 1 word] Q. Elizabeth forknown, whiles she was in prison, what a glorious raign she should have had for 44 years, she would never have wished her self a milk maid. So, did but the Saints understand what great things abide them both here and hereafter, they would bear any thing chearfully. An hundred [illegible: 1 word] here, and [illegible: 2 words] life hereafter: On who would not then turn spirituall purchaser? Well might St Paul say, godlines is profitable to all things. Well might the Psalmist say, In doing (in suffering) thy will, there is great reward. Not for doing it only, but in doing it: for Righteousnes is its own reward. St Mark hath it thus, He that leaveth house, brethren, sisters, father, &c. shall receive the same in kinde: house, brethren, [illegible: 1 word], father, &c. That is, 1. He shall have communion with God and his consolations, which areNe [illegible: 5 words] better then them all; as [illegible: 1 word] that Italian Marquesse that left all for Christ avowed them: and as [illegible: 2 words], when his City was taken by the Barbarians, [illegible: 2 words] us to God, Lord let me not be troubled at the losse of my gold and silver, for thou art all in all unto me. 2. He many times gives his suffering servants here such supplies of their outward losses, in raising them up other friends and means, as [illegible: 1 word] abundantly countervail what they have parted with. Thus, though David was driven from his wife, and she was given to another, God gave him a friend Jonathan, 2 Sam. 1. whose love was beyond the love of women. So though Naomi lost her husband and children; Boaz, [illegible: 1 word], and Obed became to her instead of all. The Apostles left their houses, and housholdstuffe to follow Christ: but then they had the houses of all godly people open to them and free for them: and happy was that Lydia, that could entertain them: so that having nothing, they2 Cor. 6. 10. yet possessed all things. They left a few friends, but they found [illegible: 1 word] more where ever they came. Wherefore it was a [illegible: 1 word] sarcasme of Iulian the Apostate, when reading this text, he jearingly demanded, whether they should have an hundred wives also, for that one they had parted with? 3. God commonly exalts his people to the contrary good to that evil they suffer for him: as Ioseph of a slave became a ruler: as Christ that was judged by men, is Judge of all men. The first thing that Caius did, after he came to the Empire, was to [illegible: 1 word] Agrippa, who had been imprisoned for wishing him Emperour. Constantine embraced Paphnutius, and kissed his lost eye. The King of Poland sent [illegible: 1 word] his enerall, who had lost his hand in his warres, a golden hand instead thereof. God is far more liberall to those that serve him, suffer for him. Can any son of Iesse doe for us as he can?

Verse 30. But many that are first, &c] Because Peter and the rest had called for their pay, (almost afore they had been at any pains for Chtist) he therefore quickeneth them in these words: bidding them bestir themselves better, left others, that are now hindermost, should get beyond them, and carry the crown. Lay1 Tim. 6. hold on eternall life, saith Paul: intimating that it is hanged on high as a garland, so that we must reach after it, strain to, it. So run that ye may obtain; Look you to your work, God will take care of your wages: you need never trouble your selves about that matter.

Coasts of Judea beyond Jordan. Probably our Saviour was then going from Galilee up to Jerusalem, to one of the great feasts of the Jews. Samaria was between Galilee and Jerusalem; and, choosing not to go through it, he crossed the Jordan, and passed down on the east side of it, through Peraea, a region of country belonging to Judea, formerly a part of the tribes Reuben, Gad, and Manasseh. See the Map.

Coasts of Judea. Regions or parts of Judea. Mt 2:16.

(a) "departed from Galilee" Mk 10:1, Jn 10:40

The Pharisees also came. Mt 3:7.

Tempting him. This means, to get him, if possible, to express an opinion that should involve him in difficulty. There was the more art in this captious question which they proposed, as at that time the people were very much divided on the subject. A part, following the opinions of Hillel, said, that a man might divorce his wife for any offence, or any dislike he might have of her. Mt 5:31. Others, of the school of Shammai, maintained, that divorce was unlawful, except in case of adultery. Whatever opinion, therefore, Christ expressed, they expected that he would involve himself in difficulty with one of their parties.

And he answered and said, etc. Instead of referring to the opinions of either party, Jesus called their attention to the original design of marriage, to the authority of Moses--an authority acknowledged by them both.

Have ye not read. Gen 1:27, 2:21,22.

And said, For this cause, etc. Gen 2:24. That is, God at the beginning made but one man and one woman; their posterity should learn that the original intention of marriage was, that a man should have but one wife.

Shall leave father and mother. This means, shall bind himself more strongly to his wife than he was to his father or mother. The marriage connexion is the most tender and endearing of all human relations; more tender than even that bond which unites us to a parent.

And shall cleave to his wife. The word cleave denotes a union of the firmest kind. It is, in the original, taken from gluing, and means so firmly to adhere together that nothing can separate them.

They twain shall be one flesh. That is, they two, or that were two, shall be united as one--one in law, in feeling, in interest, and in affection. They shall no longer have separate interests, but shall act in all things as if they were one--animated by one soul and one wish. The argument of Jesus here is, that since they are so intimately united as to be one, and since in the beginning God made but one woman for one man, it follows that they cannot be separated but by the authority of God. Man may not put away his wife for every cause. What God has joined together, man may not put asunder. In this decision he really decided in favour of one of the parties; and it shows that when it was proper, Jesus answered questions, from whatever cause they might have been proposed, and however much difficulty it might involve him in. Our Lord, in this, also showed consummate wisdom. He answered the question, not from Hillel or Shammai, their teachers, but from Moses, and thus defeated their malice.

Mt 19:4

(c) "For this cause" Gen 2:24, Eph 5:31

Mt 19:4

(d) "What therefore" 1Cor 7:10

Why did Moses, etc. To this they objected that Moses had allowed such divorces, De 24:1 and if he had allowed them, they inferred that they could not be unlawful. Mt 5:31.

(e) "Why did Moses" De 24:1, Isa 1:1

He saith unto them, etc. Jesus admits that this was allowed; but still he contends that this was not the original design of marriage. It was only a temporary expedient, growing out of a peculiar state of things, and not designed to be perpetual. It was on account of the hardness of their hearts. Moses found the custom in use. He found a hard-hearted and rebellious people. In this state of things he did not deem it prudent to forbid a practice so universal: but it might be regulated; and, instead of suffering the husband to divorce his wife in a passion, he required him, in order that he might take time to consider the matter, and thus make it probable that divorces would be less frequent, to give her a writing; to sit down deliberately, to look at the matter, and probably also to bring the case before some scribe or learned man, to write a divorce in the legal form. Thus doing, there might be an opportunity for the matter to be reconciled, and the man to be persuaded not to divorce his wife. This, says our Saviour, was a permission growing out of a particular state of things, and designed to remedy a prevailing evil. But at first it was not so. God intended that marriage should be between one man and one woman, and that they were only to be separated by appointment of him who had formed the union.

Hardness of your hearts. He speaks here of his hearers as a part of the nation. The hardness of you Jews; as when we say, we fought with England, and gained our independence; that is, we the American people, though it was done by our fathers, lie does not mean to say, therefore, that this was done on account of the people that he addressed, but of the national hardness of heart--the cruelty of the Jewish people as a people.

(e) "Why did Moses" De 24:1, Isa 1:1

And I say unto you. Emphasis should be laid here on the word I. This was the opinion of Jesus--this he proclaimed to be the law of his kingdom--this the command of God ever afterwards. Indulgence had been given by. the laws of Moses; but that indulgence was to cease, and the marriage relation to be brought back to its original intention. Only one offence was to make divorce lawful. This is the law of God. And by the same law, all marriages which take place after divorce, where adultery is not the cause of divorce, are adulterous. Legislatures have no Sight to say that men may put away their wives for any other cause; and where they do, and where there is marriage afterwards, by the law of God such marriages are adulterous.

(f) "???" Mt 5:32, Lk 16:18

His disciples say, etc. The disciples were full of Jewish notions. They thought that the privilege of divorcing a wife when there was a quarrelsome disposition, or anything else that rendered the marriage unhappy, was a great privilege; and that in such cases to be always bound to live with a wife was a great calamity. They said, therefore, that if such was the case in such the condition on which men married--it was better not to marry.

(g) "to marry" Provo 19:13, 31:9,19

All men cannot receive this saying. The minds of men are not prepared for this. This saying evidently means what the disciples had just said, that it was good for a man not to marry. It might be good in certain circumstances, in times of persecution and trial, or for the sake of lab outing in the cause of religion, without the care and burden of a family. It might be good for many to live as some of the apostles did, without marriage, but it was not given to all men, 1Cor 7:1,7,9. To be married, or unmarried, might be lawful according to circumstances, 1Cor 7:26.

Jesus proceeds to state that there were some who were able to receive that saying, and to remain in an married state. Some were so born; some made such by the cruelty of men; and some who voluntarily abstained from marriage for the kingdom of heaven's sake--that is, that they might devote themselves entirely to the proper business of religion. Perhaps he refers here to the ESSENES, a sect of the Jews Mt 3:7 who held that marriage was unsuitable to their condition, who had no children of their own, but perpetuated their sect by adopting the poor children of others. Eunuchs were employed chiefly in attending on the females, or in the harem. They rose often to distinction, and hold important offices in the state. Hence the word sometimes denotes such an officer of state, Acts 8:27.

(h) "kingdom of heaven's sake" 1Cor 7:32

Then were there brought unto him little children. See also Mk 10:13-16, Lk 18:16-17. Probably these were brought by some of his followers, who desired not only to devote themselves to Jesus, but all that they had--their children as well as themselves. All the Jews were accustomed to devote their children to God by circumcision. It was natural, therefore, under the new dispensation, that it should be done. Luke says, they were infants. They were undoubtedly those who were not old enough to come by choice, but their coming was an act of the parents.

Put his hands on them, and pray. It was customary among the Jews, when blessings were sought for others in prayer, to lay the hands on the head of the person prayed for, implying a kind of consecration to God. See Gen 48:14, Mt 9:18. They had also much confidence in the prayers of pious men; believing that those blessed by a saint or a prophet would be happy. See Nu 22:6, Lk 2:28.

The disciples rebuked them. That is, reproved them, or told them it was improper. This they did, probably, either

(1.) because they thought they were too young; or,

(2.) because they thought they would be troublesome to their Master.

But Jesus said, Suffer little children, etc. Mark adds, he was much displeased at what the disciples said. It was a thing highly gratifying to him, and which he earnestly sought, that children should be brought to him; and a case where it was very improper that they should interfere.

Of such is the kingdom of heaven. The kingdom of heaven evidently means, here, the church. Mk 3:2. In Mark and Luke, it is said he immediately added, "Whosoever shall not receive the kingdom of God as a little child, shall not enter therein." Whosoever shall not be humble, unambitious, and docile, shall not be a true follower of Christ, or a member of his kingdom. Of such as these--that is, of persons with such tempers as these--is the church to be composed. He does not say of those infants, but of such persons as resembled them, or were like them in temper, was the kingdom of heaven made up. It was proper, therefore, that he should pray for them; it was proper that they who possessed such a temper should be brought to him. The disposition itself--the humility, the teachableness, the want of ambition--was an ornament anywhere, and little children should therefore be brought to him. It is probable--it is greatly to be hoped--that all infants will be saved. No contrary doctrine is taught in the sacred Scriptures. But it does not appear to be the design of this passage to teach that all infants will be saved. It means simply, that they should be suffered to be brought to him as amiable, lovely, and uncorrupted by the world, and having traits of mind resembling those among real Christians.

(i) "???" Mk 10:14, Lk 18:16 (k) "such is" Mt 18:3

He laid his hands on them. Mark says, he blessed them. That is, he pronounced or sought a blessing on them.

This account is found also in Mk 10:17-31; Lk 18:18-30.

One came. This was a young man, Mt 19:20. He was a ruler, (Luke;) probably a ruler in a synagogue, or of the great council of the nation; a place to which he was chosen on account of his unblemished character, and promising talents. He came running, (Mark;) evincing great earnestness and anxiety. He fell upon his knees, (Mark;) not to worship him, but to pay the customary respectful salutation; exhibiting the highest regard for Jesus as an extraordinary religious Teacher.

Good Master. The word good here means, doubtless, most excellent; referring not so much to the MORAL character of Jesus as to his character as a religious Teacher. It was probably a title which the Jews were in the habit of applying to their religious teachers. The word Master here means Teacher.

What good thing shall I do. He had attempted to keep all the commandments. He had been taught by his Jewish teachers that men were to be saved by doing something, or by their works; and he supposed that this was to be the way under every system of religion. He had lived externally a blameless life; but yet he was not at peace: he was anxious, and he came to ascertain what, in the view of Jesus, was to be done, that his righteousness might be complete. To have eternal life means, to be saved. The happiness of heaven is called life, in opposition to the pains of hell, called death, or an eternal dying, Rev 2:2, 20:14. The one is real life, answering the purposes of living--living to the honour of God, and in eternal happiness; the other is a failure of the great ends of existence--prolonged, eternal suffering--of which temporal death is but the feeble image.

(l) "what good" Mk 10:17, Lk 10:25, 18:18

Why callest thou me good? Why do you give to me a title that belongs only to God? You suppose me to be only a man. Yet you give me an appellation that belongs only to God. It is improper to use titles in this manner. As you Jews use them, they are unmeaning. And though the title may apply to me, yet you did not intend to use it in the sense in which it is proper, as denoting infinite perfection, or Divinity; but you intended to use it as a complimentary or a flattering title, applied to me as if I were a mere man--a title which belongs only to God. The intention, the habit of using mere titles, and applying as compliment terms belonging only to God, is wrong, Christ did not intend here to disclaim Divinity, or to say anything about his own character; but simply to reprove the intention and habit of the young man--a most severe reproof of a foolish habit of compliment and flattery, and seeking pompous title.

Keep the commandments. That is, do what God has commanded. He, in the next verses, informs him what he meant by the commandments. Jesus said this, doubtless, to try him, and to convince him that he had by no means kept the commandments; and that in supposing he had, he was altogether deceived. The young man thought he had kept them, and was relying on them for salvation. It was of great importance, therefore, to convince him that he was, after all, a sinner. Christ did not mean to say that any mail would be saved by the works of the law, for the Bible teaches plainly that such will not be the case, Rom 3:20,28, 4:6, Gall 2:16, Eph 2:9, 2Ti 1:9. At the same time, however, [it is true that if a man perfectly complied with the requirements of the law, he would be saved...EDITOR'S NOTE; the preceding is utter nonsense, please refer to Gal 2:16] for there would be no reason why he should be condemned. Jesus, therefore, since he saw he was depending on his works, told him that if he would enter life he must keep the commandments; if he was depending on them, he must keep them perfectly; and if this was done, [he would be saved...EDITOR'S NOTE this is utter nonsense, I again refer the reader to Gal 2:16] The reasons why Christ gave him this direction were, probably,

1st. Because it was his duty to keep them.

2nd. Because the young man depended on them, and he ought to understand what was required if he did--that they should be kept perfectly, or that they were not kept at all.

3rd. Because he wanted to test him, to show him that he did not keep them, and thus to show him his need of a Saviour.

In reply to the inquiry of the young man, Jesus directed him to the sixth, seventh, eighth, ninth, and fifth, Ex 20:12-16 as containing the substance of the whole--as containing particularly what he intended to show him that he had not kept. Mt 5:21, Mt 5:27.

Not steal. To steal is to take the property of another without his knowledge or consent.

Bear false witness. Give testimony contrary to truth. This may be done in a court of justice, or by private or public slander. It means, to say things of another which are not true.

Honour thy father, etc. That is,

1st. obey them, keep their commands, Co 3:20, Eph 6:1,2,3.

2nd. Respect them, show them reverence.

3rd. Treat their opinions with regard--not despise them, or ridicule them.

4th. Treat their habits with respect. They may be different from ours; may be antiquated, and to us strange, odd, or whimsical; but they are the habits of a parent, and they are not to be ridiculed.

5th. Provide for them when sick, weary, old, and infirm. Bear with their weakness, comply with their wishes, speak to them kindly, and deny ourselves of rest, and sleep, and ease, to promote their welfare. To this he added another--the duty of loving our neighbour, Lev 19:18.

This Christ declared to be the second great commandment of the law, Mt 22:39. A neighbour means,

1st, any person who lives near to us.

2nd. Any person with whom we have dealings.

3rd. A friend or relative, Mt 5:43.

4th. Any person--friend, relative, countryman, or foe, Mk 12:31. Any person who does us good, or confers a favour on us, Lk 10:27-37. This commandment means evidently,

1st. that we should not injure our neighbour in his person, property, or character.

2nd. That we should not be supremely selfish, and should seek to do him good.

3rd. That in a case of debt, difference, or debate, we should do what is right, regarding his interest as much as our own, and not being influenced by a love of self.

4th. That we should treat his character, property, etc., as we do our own, according to what is right.

5th. That in order to benefit him we should practise self-denial, or do as we would wish him to do to us, Mt 7:12. It does not mean,

1st. that the love of ourselves, according to what we are, or according to truth, is improper. The happiness of myself is of as much importance as that of any other man; and it is as proper that it should be sought.

2nd. It does not mean that I am to neglect my own business to take care of my neighbour's. My happiness, salvation, health, and family, are committed peculiarly to myself; and, provided I do not interfere with my neighbour's rights, or violate my obligations to him, it is my duty to seek the welfare of my own as my first duty, 1Timm 5:8; Tit 2:5.

Mark adds to these commandments, "Defraud not;" by which he meant, doubtless, to express the substance of this, to love our neighbour as ourself. It means, literally, to take away the property of another by violence, or by deceiving him: thus showing that he is not loved as we love ourselves.

(m) "shalt do" Ex 20:13, De 5:17

Mt 19:18

(n) "Thou shalt love" Lev 19:18

All these, etc. I have made these the rule of my life. I have endeavoured to obey them. Is there anything that I lack--any new commandments to be kept ? Do you, the Messiah, teach any new commands, besides those which I have learned from the law, and from the Jewish teachers, which it is proper for me to obey, in order to be saved?

If thou wilt be perfect. The word perfect means complete in all its parts---finished, having no part wanting. Thus a watch is perfect; or complete, when it has all its proper wheels, and hands, and movements in order. Job was said to be perfect, Job 1:1; not that he was sinless, for he is afterwards reproved by God himself, Job 38:1-40:4 but because his piety was proportioned, and had a completeness of parts, he was a pious father, a pious magistrate, a pious neighbour, a pious citizen. His religion was not confined to one thing, but extended to all. Perfect means, sometimes, the filling up, or carrying out, or expression of a principle of action. Thus, 1Jn 2:5, "Whoso keepeth his word, in him verily is the love of God perfected." That is, the keeping of the commandments of God is the proper expression, carrying out, or completion, of the love of God. This is its meaning here. If thou wilt be perfect, complete, finished if thou wilt show the proper expression of this keeping of the commandments--go, etc. Make the obedience complete.

Mark says, (Mk 10:21) Jesus beholding him loved him. He was pleased with his amiableness, his correct character, his frankness, and ingenuousness. Jesus, as a man, was capable of all the emotions of most tender friendship. As a man, we may suppose that his disposition was tender and affectionate, mild and calm. Hence he loved with peculiar affection the disciple John, eminently endowed with these qualities. And hence he was pleased with the same traits in this young man. Still, with all this amiableness, there is reason to think he was not a Christian; and that the love of mere amiable qualities was all the affection that was ever bestowed on him by the Saviour.

One thing, adds Mark, thou lackest. There is one thing wanting. You are not complete. This done, you would show that your obedience lacked no essential part, but was complete, finished, proportionate, perfect.

Go and sell that thou hast, etc. The young man declared that he had kept the law. That law required, among other things, that he should love his neighbour as himself. It required also that he should love the Lord his God supremely; that is, more than all other objects. If he had that true love to God and man; if he loved his Maker and fellow-creatures more than he did his property, he would be willing to give up his wealth to the service of God and of man. Jesus commanded him to do this, therefore, to test his character, and to show him that he had not kept the law as he pretended; and thus to show him that he needed a better righteousness than his own.

Treasure in heaven. Mt 6:20.

Follow me. To follow Jesus, then meant to be a personal attendant on his ministry; to go about with him from place to place, as well as to imitate and obey him. Now it means,

1st. to obey his commandments 2nd. to imitate his example, and to live like him.

(n) "go and sell" Lk 12:33, 16:9, Acts 2:45, 4:34,35, 1Timm 6:18,19 (o) "follow me" Jn 12:26

He had great possessions. He was very rich. He made an idol of them. He loved them more than God. He had NOT kept the commandments from his youth up; nor had he kept them at all. And rather than do good with his treasures, and seek his salvation by obeying God, this young man chose to turn away from the Saviour, and give over his inquiry about eternal life. He probably returned no more. Alas, how many lovely and amiable young persons follow his example!

Shall hardly enter into the kingdom of heaven. Shall with difficulty be saved. He has much to struggle with; and it will require the greatest of human efforts to break away from his temptations, and idols, and secure his salvation.

(p) "That a rich man" 1Timm 6:9,10

It is easier for a camel, etc. This was a proverb in common use among the Jews, and still common among the Arabians. To denote that a thing was impossible, or exceedingly difficult, they said camel or an elephant might as soon walk through a needle's eye. In the use of such proverbs, it is not necessary to understand them literally, but only to denote the extreme difficulty of the case.

A camel. A beast of burden, much used in eastern countries. It is about the size of the largest ox, with one or two bunches on his back, with long neck and legs, no horns, and with feet adapted to the hot and dry sand. They are capable of carrying heavy burdens; will travel sometimes faster than the fleetest horse; and are provided with a stomach which they fill with water, by means of which they can live four or five days without drink. They are very mild and tame, and kneel down to receive and unload their burden. They are chiefly used in deserts and hot climates, where other beasts of burden are with difficulty kept alive.

A rich man. This rather means one who loves his riches, and makes an idol of them; or one who supremely desires to be rich. Mark says, "them that trust in riches." While he has this feeling, it is literally impossible that he should be a Christian. For religion is the love of God, rather than the world; the love of Jesus and his cause, more than gold. Still a man may have much property, and not have this feeling. He may have great wealth, and love God more; as a poor man may have little, and love that little more than God. The difficulties in the way of salvation for a rich man are,

1st. that riches engross the affections.

2nd. Men consider wealth as the chief good; and when this is obtained, think they have gained all.

3rd. They are proud of their wealth, and unwilling to be numbered with the poor and despised followers of Jesus.

4th. Riches engross the time, and fill the mind with cares and anxieties, and leave little for God.

5th. They often produce luxury, dissipation, and vice.

6th. It is difficult to obtain wealth without sin, or without avarice, and covetousness, and fraud, and oppression, 1Timm 6:9,10,17; Jas 5:1-6, Lk 12:16-21, 16:19-31. Still Jesus says, Mt 19:26 all these may be overcome. God can give grace to do it. Though to men it may appear impossible, yet it is easy for God.

We have forsaken all. Probably nothing but their fishing-nets, small boats, and cottages. But they were their all; their living, their home. And, forsaking them, they had as really shown their sincerity, as though they had possessed the gold of Ophir, and dwelt in the palaces of kings.

What shall we have therefore? We have done as thou didst command this young man to do. What reward may we expect for it?

(r) "Then answered" Mk 10:28, Lk 18:28 (s) "forsaken all" Php 3:8

Verily I say unto you. Jesus in this verse declares the reward which they would have. They were not to look for it now, but in a future period.

In the regeneration. This word occurs but once elsewhere in the New Testament, Tit 3:5. It literally means a new birth, or being born again. Applied to a man, it denotes the great change when the heart is renewed, or when the sinner begins to be a Christian. This is its meaning clearly in Titus. But this meaning cannot be applied here. Christ was not born again, and in no proper sense could it be said that they had followed him in the new birth. The word also means any great changes, or restoration of things to a former state, or to a better state. In this sense it is probably used here. It refers to that great revolution; that restoration of order in the universe; that universal new birth when the dead shall rise, and all human things shall be changed, and a new order of things shall start up out of the ruins of the old, when the Son of man shall come to judgment. The passage, then, should be read, "Ye which have followed me shall, as a reward in the great day of the resurrection of the dead, and of forming the new and eternal order of things--the day of judgment, the regeneration--be signally honoured and blessed."

When the Son of man shall sit in the throne of his glory. That is, to judge the world. Throne of glory, means glorious throne, or a splendid throne. It is not to be taken literally, but is used to denote his character as a King and Judge, and to signify the great dignity and majesty which will be displayed by him. See Mt 24:30, 26:64; Acts 1:11, 17:31.

Sit upon twelve thrones. This is figurative. To sit on a throne denotes power and honour; and means here that they should be distinguished above others, and be more highly honoured and rewarded.

Judging the twelve tribes of Israel. Jesus will be the Judge of quick and dead. He only is qualified for it; and the Father hath given all judgment to the Son, Jn 5:22. To judge, denotes rank, authority, power. The ancient judges of Israel were men of distinguished courage, patriotism, honour, and valour. Hence the word comes to denote, not so much an actual exercise of the power of passing judgment, as the honour attached to the office. And as earthly kings have those around them dignified with honours and office, counsellors and judges, so Christ says his apostles shall occupy the same relative station in the great day. They shall be honoured by him, and by all, as apostles; as having in the face of persecution left all; as having laid the foundations of his church, and endured all the maddened persecutions of the world.

The twelve tribes of Israel. This was the number of the ancient tribes. By this name the people of God were denoted. By this name Jesus here denotes his redeemed people. See also Jas 1:1, where Christians are called the twelve tribes. Here it also means not the Jews, not the world, not the wicked, not that the apostles are to pronounce sentence on the enemies of God; but the people of God, the redeemed. Among them Jesus says his apostles shall be honoured in the day of judgment, as earthly kings place in posts of office and honour the counsellors and judges of those who have signally served them. Comp. 1Cor 6:2.

(t) "ye shall also" Mt 20:21, Lk 22:28-30, 1Cor 6:2,3, Rev 2:26

Forsaken houses, etc. In the days of Jesus, those who followed him were obliged generally to forsake houses and home, and to attend him. In our times it is not often required that we should literally leave them, except when the life is devoted to him among the heathen; but it is always required that we love them less than we do him; that we give up all that is inconsistent with religion, and be ready to give up all when he demands it.

For my name's sake. From attachment to me. Mark adds, "and the gospel's;" that is, from obedience to the requirements of the gospel, and love for the service of the gospel.

Shall receive an hundredfold. Mark says, "an hundredfold now in this time, houses, and brethren, and sisters," etc. An hundredfold means a hundred times as much. This is not to be understood literally, but that he will give what will be worth a hundred times as much, in the peace, and joy, and rewards of religion. It is also literally true, that no man's temporal interest is injured by the love of God. Marks adds, "with persecutions." These are not promised as a part of the reward; but amidst their trials and persecutions, they should find reward and peace.

(u) "And every one" Mk 10:29,30, Lk 18:29,30, 1Cor 2:9

This verse should have been connected with the following chapter. The parable there spoken is expressly to illustrate this sentiment. See its meaning, Mt 20:16.

(v) "But many that" Mt 20:16, 21:31,32, Mk 10:31, Lk 13:30, Gal 5:7 Heb 4:1

REMARKS ON MATTHEW CHAPTER 19

(1.) We should not throw ourselves unnecessarily in the way of the enemies of religion, Mt 19:1. Jesus, to avoid the Samaritans, crossed the Jordan, and took a more distant route to Jerusalem. If duty calls us in the way of the enemies of religion, we should go. If we can do them good, we should go. If our presence will only provoke them to anger and bitterness, then we should turn aside. Comp. Mt 10:23.

(2.) Men will seek every occasion to ensnare Christians, Mt 19:3. Questions will be proposed with great art, and with an appearance of sincerity, only for the purpose of leading them into difficulty. Cunning men know well how to propose such questions, and triumph much when they have perplexed believers. This is often the boast of men of some standing, who think they accomplish the great purposes of their existence, if they can confound other men; and think it signal triumph if they can make others as miserable as themselves.

(3.) We should not refuse to answer such persons with mildness, when the Bible has settled the question, Mt 19:4-6. Jesus answered a captious question, proposed on purpose to ensnare him. We may often do much to confound the enemies of religion, and to recommend it, when without passion we hear their inquiries, and deliberately inform them that the question has been settled by God. We had better however, far better, say nothing in reply, than to answer in anger, or to show that we are irritated, All the object of the enemy is gained, if he can make us mad.

(4.) Men will search and pervert the Bible for authority to indulge their sins, and to perplex Christians, Mt 19:7. No device is more common than to produce a passage of Scripture, known to be misquoted or perverted, yet plausible, for the purpose of perplexing Christians. In such cases, the best way is often to say nothing. If unanswered, men will be ashamed of it; if answered, they gain their point, and are ready for debate and abuse.

(5.) We learn from this chapter that there is no union so intimate as the marriage connexion, Mt 19:6. Nothing is so tender and endearing as this union appointed by God for the welfare of man.

(6.) This union should not be entered into slightly or rashly. It involves all the happiness of this life, and much of that to come. The union demands,

(1.) congeniality of feeling and disposition;

(2.) of rank or standing in life;

(3.) of temper;

(4.) similarity of acquirements;

(5.) of age;

(6.) of talent;

(7.) intimate acquaintance. It should also be a union on religious feelings and opinions:

(1.) Because religion is more important than anything else.

(2.) Because it will give more happiness in the married life than anything else.

(3.) Because where one only is pious, there is danger that religion will be obscured and blighted.

(4.) Because no prospect is so painful as that of eternal separation.

(5.) Because it is heathenish, brutal, and mad, to partake the gifts of God in a family, and offer no thanksgiving; and inexpressibly wicked to live from day to day as if there were no God, no heaven, no hell.

(6.) Because death is near, and nothing will soothe the pangs of parting but the hope of meeting in the resurrection of the just.

(7.) No human legislature has a right to declare divorces, except in one single case, Mt 19:9. If they do, they are accessaries to the crime that may follow, and presume to legislate where God has legislated before them.

(8.) Those thus divorced, or pretended to be divorced, and marrying again, are, by the declaration of Jesus Christ, living in adultery, Mt 19:9. It is no excuse to say that the law of the land divorced them. The law had no such right. If all the legislatures of the world were to say that it was lawful for a man to steal, and commit murder, it would not make it so; and in spite of human permission, God would hold a man answerable for theft and murder. So also of adultery.

(9.) The marriage union demands kindness and love, Mt 19:6. Husband and wife are one, Love to each other is love to a second self. Hatred, and anger, and quarrels, are against ourselves. And the evils and quarrels in married life will descend on ourselves, and be gall and wormwood in our own cup.

(10.) Infants may be brought to Jesus to receive his blessing, Mt 19:13-15. While on earth, Jesus admitted them to his presence, and blessed them with his prayers. If they might be brought then, they may be brought now. Their souls are as precious; their dangers are as great; their salvation is as important. A parent should require the most indubitable evidence that Jesus will not receive his offspring, and will be displeased if the offering is made, to deter him from this inestimable privilege.

(11.) If children may be brought, they should be brought. It is the solemn duty of a parent to seize upon all possible means of benefiting his children, and of presenting them to God, to implore his blessing. In family prayer, and in the sanctuary, the ordinance of baptism, the blessing of the Redeemer should be sought early and constantly on their precious and immortal souls.

(12.) Earnestness and deep anxiety are proper in seeking salvation, Mt 19:16. The young man came running; he kneeled. It was not form and ceremony; it was life and reality. Religion is a great subject. Salvation is beyond the power of utterance in importance. Eternity is near; and damnation thunders along the path of the guilty. The sinner must be saved soon, or die for ever. He cannot be too earnest. He cannot press with too great haste to Jesus. He should come running, and kneeling, and humbled, and lifting the agonizing cry, "What shall I do to be saved ?"

(13.) He should come young, Mt 19:20. He cannot come too young. God has the first claim on our affections. He made us; he keeps us; he provides for us; and it is right that we should give our first affections to him. No one who has become a Christian ever yet felt that he had become one too young. No young person that given his heart to the Redeemer ever yet regretted it. They may give up the gay world to do it; they may leave the circles of the dance and the song; they may be exposed to contempt and persecution, but no matter. He who becomes a true Christian, no matter of what age or rank, blesses God that he was inclined to do it, and the time never can come when for one moment he will regret it. Why, then, will not the young give their hearts to the Saviour, and do that which they know they never can for one moment regret?

(14.) It is no dishonour for those who hold offices, and who are men of rank, to inquire on the subject of religion, Lk 18:18. Men of rank often suppose that it is only the weak, and credulous, and ignorant, that ever feel any anxiety about religion. Never was a greater mistake. It has been only profligate, and weak, and ignorant men, that have been thoughtless. Two-thirds of all the profound investigations of the world have been on this very subject. The wisest and best of the heathens have devoted their lives to inquire about God, and their own destiny. So in Christian lands. Were Bacon, Newton, Locke, Milton, Hale, and Boerhaave men of weak minds? Yet their deepest thoughts and most anxious inquiries were on this very subject. So in our own land. Were Washington, Ames, Henry, Jay, and Rush men of weak minds? Yet they were profound believers in revelation. And yet young men of rank, and wealth, and learning, often think they show great independence in refusing to think of what occupied the profound attention of these men, and fancy they are great only by refusing to tread in their steps. Never was a greater or more foolish mistake. If anything demands attention, it is surely the inquiry whether we are to be happy for ever, or wretched; whether there is a God and Saviour; or whether we are "in a forsaken and fatherless world."

(15.) It is as important for the rich to seek religion as the poor. They will as certainly die; they as much need religion. Without it, they cannot be happy, Riches will drive away no pain on a death-bed; they will not go with us; they will not save us.

(16.) It is of special importance that wealthy young persons should be Christians. They are exposed to many dangers. The world--the gay and flattering world--will lead them astray. Fond of fashion, dress, and amusement, they are exposed to a thousand follies, from which nothing but religion can secure them. Besides, they may do much good; and God will hold them answerable for all the good they might have done with their wealth.

(17.) The amiable, the lovely, the moral, need also an interest in Christ. If amiable, we should suppose they would be ready to embrace the Saviour. None was ever so moral, so lovely, so pure, as he. If we really loved amiableness, then we should come to him. We should love him. But alas! how many amiable young persons turn away from him, and refuse to follow him! Can they be really lovers of that which is pure and lovely? If so, then why turn away from the Lamb of God ?

(18.) The amiable and the lovely need a better righteousness than their own. With all this, they may make an idol of the world; they may be proud, sensual, selfish, prayerless, and thoughtless about dying. Externally they appear lovely; but oh, how far is the heart from God!

(19.) Inquirers about religion depend on their own works, Mt 19:16 They are not willing to trust to Jesus for salvation; and they ask what they shall do. This is always the case. And it is only when they find that they can do nothing--that they are poor, and helpless, and wretched--that they cast themselves on the mercy of God, and find peace.

(20.) Compliments and flattering titles are evil, Mt 19:17. They ascribe something to others which we know they do not possess. Often beauty is praised, where we know there is no beauty; accomplishment where there is no accomplishment; talent, where there is no talent. Such praises are falsehood. We know them to be such. We intend to deceive by them; and we know that they will produce pride and vanity. Often they are used for the purpose of destruction. If a man praises us too much, we should look to our purse, or our virtue. We should feel that we are in danger, and the next thing will be a dreadful blow, the heavier for all this flattery. They that use compliments much, expect them from others; are galled and vexed when they are not obtained, and are in danger when they are.

(21.) If we are to be saved, we must do just what God commands us, Mt 19:17,18. This is all we have to do. We are not to invent anything of our own. God has marked out the course, and we must follow it.

(22.) We are easily deceived about keeping the law, Mt 19:17. We often think we observe it, when it is only the outward form that we have kept. The law is spiritual; and God requires the heart.

(23.) Riches are a blessing, if used aright; if not, they are deceitful, dangerous, ruinous, Mt 19:23,24. Thousands have lost their souls by the love of riches. None have ever been saved by them.

(24.) It is our duty to forsake all for Christ, Mt 19:27-29. Be it little or much, it is all the same to him. It is the heart that he looks at; and we may as well show our love by giving up a fishing. boat and net, as by a palace or a crown. If done in either case, it will be accepted.

(25.) Religion has its own rewards, Mt 19:28,29. It gives more than it takes. It more than compensates for all that we surrender. It gives peace, joy, comfort in trial and in death, and heaven beyond. This is the testimony of all Christians of all denominations; of all that have lived, and of all that do live, that they never knew true peace till they found it in the gospel. The testimony of so many must be true. They have tried the world in all its forms of gaiety, folly, and vice, and they come and say with one voice, here only is true peace. On any other subject they would be believed. Their testimony here must be true.

(26.) Those eminent for usefulness here, will be received to distinguished honours and rewards in heaven, Mt 19:28. They that turn many to righteousness shall shine as stars in the firmament for ever, Dan 12:3.

[He came unto the coasts of Judea beyond Jordan.] If it were barely said, the coasts of Judea beyond Jordan, by the coasts of Judea one might understand the bounds of the Jews beyond Jordan. Nor does such a construction want its parallel in Josephus; for "Hyrcanus (saith he) built a fortification, the name of which was Tyre, between Arabia and Judea, beyond Jordan, not far from Essebonitis." But see Mark here, chapter 10:1, relating the same story with this our evangelist: He came, saith he, into the coasts of Judea, (taking a journey from Galilee,) along the country beyond Jordan.

[Is it lawful for a man to put away his wife for every cause?] Of the causes, ridiculous (shall I call them?) or wicked, for which they put away their wives, we have spoke at chapter 5:31. We will produce only one example here; "When Rabh went to Darsis ('whither,' as the Gloss saith, 'he often went'), he made a public proclamation, What woman will have me for a day? Rabh Nachman, when he went to Sacnezib, made a public proclamation, What woman will have me for a day?" The Gloss is, "Is there any woman who will be my wife while I tarry in this place?"

The question here propounded by the Pharisees was disputed in the schools, and they divided into parties concerning it, as we have noted before. For the school of Shammai permitted not divorces, but only in the case of adultery; the school of Hillel, otherwise.

[Because Moses for the hardness of your hearts suffered, &c.] Interpreters ordinarily understand this of the unkindness of men towards their wives; and that not illy: but at first sight hardness of heart for the most part in Scripture denotes rather obduration against God than against men. Examples occur everywhere. Nor does this sense want its fitness in this place: not to exclude the other, but to be joined with it here.

I. That God delivered that rebellious people for the hardness of their hearts to spiritual fornication, that is, to idolatry, sufficiently appears out of sacred story, and particularly from these words of the first martyr Stephen, Acts 7:42: God turned, and gave them up to worship the host of heaven, &c. And they seem not less given up to carnal fornication, if you observe the horrid records of their adulteries in the Holy Scripture, and their not less horrid allowances of divorces and polygamies in the books of the Talmudists: so that the particle...carries with it a very proper sense, if you interpret it to, according to its most usual signification; "Moses to the hardness of your hearts added this, that he permitted divorces; something that savours of punishment in itself, however you esteem it for a privilege."

II. But you may interpret it more clearly and aptly of the inhumanity of husbands towards their wives: but this is to be understood also under restriction: for Moses permitted not divorces, because, simply and generally men were severe and unkind towards their wives; for then, why should he restrain divorces to the cause of adultery? but because, from their fierceness and cruelty towards their wives, they might take hold of and seek occasions from that law which punished adultery with death, to prosecute their wives with all manner of severity, to oppress them, to kill them.

Let us search into the divine laws in case of adultery a little more largely.

1. There was a law made upon the suspicion of adultery, that the wife should undergo a trial by the bitter waters, Numbers 5: but it is disputed by the Jewish schools, rightly and upon good ground, whether the husband was bound in this case by duty to prosecute his wife to extremity, or whether it were lawful for him to connive at and pardon her, if he would. And there are some who say he was bound by duty; and there are others who say that it was left to his pleasure.

2. There was a law of death made in case of the discovery of adultery, Deuteronomy 22:21-23: "If a man shall be found lying with a married woman, both shall die," &c. Not that this law was not in force unless they were taken in the very act; but the word shall be found is opposed to suspicion, and means the same as if it were said, "When it shall be found that a man hath lain," &c.

3. A law of divorce also was given in case of adultery discovered, Deuteronomy 24:1; for in that case only, and when it is discovered, it plainly appears from our Saviour's gloss, and from the concession of some Rabbins also, that divorces took place: for, say they in the place last cited, "Does a man find something foul in his wife? he cannot put her away, because he hath not found foul nakedness in her"; that is, adultery.

But now, how do the law of death and that of divorce consist together? It is answered, They do not so consist together that both retain their force; but the former was partly taken off by the latter, and partly not. The Divine Wisdom knew that inhuman husbands would use that law of death unto all manner of cruelty towards their wives: for how ready was it for a wicked and unkind husband to lay snares even for his innocent wife, if he were weary of her, to oppress her under that law of death! And if she were taken under guilt, how cruelly and insolently would he triumph over her, poor woman, both to the disgrace of wedlock and to the scandal of religion! Therefore the most prudent, and withal merciful lawgiver, made provision that the woman, if she were guilty, might not go without her punishment; and if she were not guilty, might go without danger; and that the wicked husband that was impatient of wedlock might not satiate his cruelty. That which is said by one does not please me, "That there was no place for divorce where matrimony was broke off by capital punishment"; for there was place for divorce for that end, that there might not be place for capital punishment. That law indeed of death held the adulterer in a snare, and exacted capital punishment upon him, and so the law made sufficient provision for terror: but it consulted more gently for the woman, the weaker vessel, lest the cruelty of her husband might unmercifully triumph over her.

Therefore, in the suspicion of adultery, and the thing not discovered, the husband might, if he would, try his wife by the bitter waters; or if he would he might connive at her. In case of the discovery of adultery, the husband might put away his wife, but he scarce might put her to death; because the law of divorce was given for that very end, that provision might be made for the woman against the hardheartedness of her husband.

Let this story serve for a conclusion; "Shemaiah and Abtalion compelled Carchemith, a libertine woman-servant, to drink the bitter waters." The husband of this woman could not put her away by the law of Moses, because she was not found guilty of discovered adultery. He might put her away by the traditional law, which permitted divorces without the case of adultery; he might not, if he had pleased, have brought her to trial by the bitter waters; but it argued the hardness of his heart towards his wife, or burning jealousy, that he brought her. I do not remember that I have anywhere in the Jewish pandect read any example of a wife punished with death for adultery. There is mention of the daughter of a certain priest committing fornication in her father's house, that was burnt alive; but she was not married.

[Then were little children brought unto him.] Not for the healing of some disease; for if this had been the end propounded, why did the disciples keep them back above all others, or chide any for their access? Nor can we believe that they were the children of unbelieving Jews, when it is scarcely probable that they, despising the doctrine and person of Christ, would desire his blessing. Some therefore of those that believe brought their infants to Christ, that he might take particular notice of them, and admit them into his discipleship, and mark them for his by his blessing. Perhaps the disciples thought this an excess of officious religion; or that they would be too troublesome to their Master; and hence they opposed them: but Christ countenanceth the same thing, and favours again that doctrine which he had laid down, chapter 18:3; namely, that the infants of believers were as much disciples and partakers of the kingdom of heaven as their parents.

[Thou shalt do no murder, &c.] It is worthy marking, how again and again in the New Testament, when mention is made of the whole law, only the second table is exemplified, as in this place; so also Romans 13:8,9, and James 2:8,11, &c. Charity towards our neighbour is the top of religion, and a most undoubted sign of love towards God.

[Sell that thou hast, and give to the poor.] When Christ calls it perfection to sell all and give to the poor, he speaks according to the idiom of the nation, which thought so: and he tries this rich man, boasting of his exact performance of the law, whether, when he pretended to aspire to eternal life, he would aspire to that perfection which his countrymen so praised. Not that hence he either devoted Christians to voluntary poverty, or that he exhorted this man to rest ultimately in a Pharisaical perfection; but lifting up his mind to the renouncing of worldly things, he provokes him to it by the very doctrine of the Pharisees which he professed.

"For these things the measure is not stated; for the corner of the field" to be left for the poor; "for the firstfruits for the appearance in the Temple" (according to the law, Exodus 23:15,17, where, what, or how great an oblation is to be brought, is not appointed), "for the shewing mercy, and for the study of the law." The casuists, discussing that point of 'shewing mercy,' do thus determine concerning it: "A stated measure is not indeed prescribed to the shewing of mercy, as to the affording poor men help with thy body," that is, with thy bodily labour; "but as to money there is a stated measure, namely, the fifth part of thy wealth; nor is any bound to give the poor above the fifth part of his estate, unless he does it out of extraordinary devotion." See Rambam upon the place, and the Jerusalem Gemara: where the example of R. Ishbab is produced, distributing all his goods to the poor.

[A camel to go through the eye of a needle, &c.] A phrase used in the schools, intimating a thing very unusual and very difficult. There, where the discourse is concerning dreams and their interpretation, these words are added. They do not shew a man a palm tree of gold, nor an elephant going through the eye of a needle. The Gloss is, "A thing which he was not wont to see, nor concerning which he ever thought."

In like manner R. Sheshith answered R. Amram, disputing with him and asserting something that was incongruous, in these words; "Perhaps thou art one of those of Pombeditha, who can make an elephant pass through the eye of a needle": that is, as the Aruch interprets it, "who speak things that are impossible."

[Ye that have followed me, in the regeneration.] That the world is to be renewed at the coming of the Messias, and the preaching of the gospel, the Scriptures assert, and the Jews believe; but in a grosser sense, which we observe at chapter 24. Our Saviour, therefore, by the word regeneration, calls back the mind of the disciples to a right apprehension of the thing; implying that renovation, concerning which the Scripture speaks, is not of the body or substance of the world; but that it consists in the renewing of the manners, doctrine, and a dispensation conducing thereunto: men are to be renewed, regenerated,--not the fabric of the world. This very thing he teaches Nicodemus, treating concerning the nature of the kingdom of heaven, John 3:3.

[When the Son of man shall sit upon the throne of his glory, ye also shall sit.] These words are fetched out of Daniel, chapter 7:9,10; which words I wonder should be translated by the interpreters, Aben Ezra, R. Saadia, and others, as well Jews as Christians, thrones were cast down. R. Solomon the Vulgar, and others, read it righter, thrones were set up: where Lyranus thus, "He saith thrones in the plural number, because not only Christ shall judge, but the apostles, and perfect men, shall assist him in judgment, sitting upon thrones." The same way very many interpreters bend the words under our hands, namely, that the saints shall at the day of judgment sit with Christ, and approve and applaud his judgment. But, 1. besides, that the scene of the last judgment, painted out in the Scripture, does always represent as well the saints as the wicked standing before the tribunal of Christ, Matthew 25:32, 2 Corinthians 5:10, &c.; we have mention here only of "twelve thrones." And, 2, we have mention only of judging the "twelve tribes of Israel." The sense, therefore, of the place may very well be found out by weighing these things following:

I. That those thrones set up in Daniel are not to be understood of the last judgment of Christ, but of his judgment in his entrance upon his evangelical government, when he was made by his Father chief ruler, king, and judge of all things: Psalm 2:6, Matthew 28:18, John 5:27. For observe the scope and series of the prophet, that, after the four monarchies, namely, the Babylonian, the Medo-Persian, the Grecian, and the Syro-Grecian, which monarchies had vexed the world and the church by their tyranny, were destroyed, the kingdom of Christ should rise, &c. Those words, "The kingdom of heaven is at hand," that judiciary scene set up Revelation 4 and 5, and those thrones Revelation 20:1, &c. do interpret Daniel to this sense.

II. The throne of glory, concerning which the words before us are, is to be understood of the judgment of Christ to be brought upon the treacherous, rebellious, wicked people. We meet with very frequent mention of the coming of Christ in his glory in this sense; which we shall discourse more largely of at chapter 24.

III. That the sitting of the apostles upon thrones with Christ is not to be understood of their persons, it is sufficiently proved; because Judas was now one of the number: but it is meant of their doctrine: as if he had said, "When I shall bring judgment upon this most unjust nation, then our doctrine, which you have preached in my name, shall judge and condemn them." See Romans 2:16.

Hence it appears that the gospel was preached to all the twelve tribes of Israel before the destruction of Jerusalem.

The country of the Jews was divided into three provinces; namely, Galilee, Samaria, and Judea.

In Galilee, were the cities of Nazareth, Chorazin, Bethsaida, and Capernaum; here Christ dwelt and spent a considerable part of his time, preaching to them, and working miracles among them. But now comes the time in which our holy Lord takes his leave of this province of Galilee, and returned no more to it: woe to that people, whose unthankfulness for Christ's presence and ministry amongst them, causes him finally to forsake them. Having left Galilee, our holy Lord passes through Samaria (the Samaritans being prejudiced against him, and refusing to receive him) and comes into the coasts of Judea, where multitudes of people flocked after him.

But observe the qualities of his followers, not the great ones of the world, not many mighty, not many noble; but the poor and despised multitude, the sick and weak, the deaf and blind, the diseased and distressed.

Thence observe, That none but such as find their need of Christ will seek after him, and come unto him. None will apply to him for help, till they feel themselves helpless. Great multitudes of the sick and diseased came unto him, and he healed them all.

Observe here, 1. That wheresoever our blessed Saviour went, the Pharisees followed him; not out of a sincere intention, but with a design to ensnare him: and accordingly, they propound a question to him concerning divorce, Whether a man might put away his wife on any occasion, as the manner of the Jews was? Concluding that they should intrap him in his answer, whatever it was. If he denied the lawfulness of divorce, then they would charge him with contradicting Moses, who allowed it. If he affirmed it, then they would condemn him for contradicting his own doctrine, Matt 5:32, for favouring men's lusts, and for complying with the wicked custom of the Jews, who, upon every slight and frivolous occasion, put away their wives from them.

Learn thence, 1. That wheresoever our Lord went, as he had disciples and sincere followers, so the devil stirred him up bitter and malicious enemies, who sought to render his person unacceptable, and his doctrine unsuccessful.

2. That of all Christ's enemies, none had such a bitter hatred and enmity against his person, ministry, and miracles, as the Pharisees. Men of great knowledge, who rebelled against the light of their own consciences, and the clear convictions of their own mind.

3. That such was the wisdom of our Saviour in all his answers to his enemies, that neither their wit nor malice could lay hold upon anything to insnare him: but observe the piety and prudence of his answer to the Pharisees in the next words.

Observe here, Christ gives no direct answer to the Pharisees insnaring question, but refers them to the first institution of marriage, when God made them one, to the intent that matrimonial love might be both incommunicable and indissoluble.

Whence learn, 1. The sacred institution of marriage: it is an ordinace of God's own appointment, as the ground and foundation of all sacred and civil society. What God has joined together.

Learn, 2. The antiquity of this institution, it was from the beginning: He which made them at the beginning, made them male and female. Marriage is almost as old as the world, as old a nature; there was no sooner one person, but God divided him into two; and no sooner were there two, but he united them into one.

Learn hence, 3. The intimacy and nearness of this endeared and endearing relation: the conjugal knot is tied so close, that the bonds of matrimonial love are stronger than those of nature: stricter is the tie betwixt husband and wife, than betwixt parent and children, according to God's own institution. For this cause shall a man leave father and mother, and cleave to his wife.

Observe here, The Pharisees' demand, and our Saviour's reply. They demand, Why Moses commanded to put away the wife by a bill of divorce?

Where note, The wicked abuse which the Pharisees put upon Moses, as if he had commanded them, whereas he only permitted to put them away. Moses suffered it for the hardness of their hearts; that is, he did not punish it; not allowing it as good, but winking at it as a lesser evil, because the Jews were so barbarously cruel to their wives, as to turn them away upon every disgust.

Now our Saviour, in his reply, refers them again to the primitive institution of marriage, bidding them compare the precept and their practice together; for in the beginning it was not so.

Learn, That according to the word and will of God, nothing can violate the bonds of marriage and justify a divorce between man and wife, but the defiling of the marriage bed by adultery and uncleanness: this is the only case in which man and wife may lawfully part. Whosoever shall put away his wife, except for fornication, committeth adultery.

That is, if a man be so strictly tied by marriage, it is best for him not to marry. A very rash saying of the disciples, discovering both their great carnality, and also the tyranny of a sinful practice, grown up into custom.

Learn, 1. That the best of men have their weakness and infirmities: and the flesh takes its turn to speak, as well as the spirit in them. All that the saints say, is not gospel.

Learn, 2. How impatient nature is of restraint, and how desirous of sinful liberty, and to be freed from the ties and bonds which the holy and wise laws of God put upon it.

As if our Lord had said, "You my disciples do not consider what you say. All men without sinning against God cannot abstain from marriage, but those only to whom God had given the gift of continency, and grace of chastity. Some indeed by nature, or natural impotency are unfit for marriage. Others wickedly are made unfit by castration; others by religious mortification, bring under their bodies that being free from the incumbrances that attend a marriage state, they may give up themselves the better to the exercises of a holy life."

Learn, 1. That Almighty God has given us diverse persons, different tempers, and constitutions: some can subdue their impure desires and affections without the remedy of marriage, others cannot.

2. That continency or ability to live chastely, without the use of marriage, is the special gift of God; not common to all, but bestowed only upon some. A gift it is, worthy of our fervent prayers, worthy of our best endeavours.

3. That a vow of chastity is not in our power; to quench a natural affection requires a supernatural gift. All have not received it: that is, all men cannot live single, and abstain from matrimony.

From whence it follows, That men and women are not by monastical vows to be obliged to live a single life, which some cannot perform without sin.

Note farther, When Christ says, that some have made themselves eunuchs for the kingdom of heaven's sake: the meaning is, That some have abstained from matrimony that they might be more expedite in preaching the gospel, if ministers; or more prompt, fit and ready to regard only the things of the Lord, if private Christians.

Observe here, a solemn action performed. Children are brought to Christ to be blest by him.

Where note, 1. The persons brought, children, young children, sucking children, as the word imports: They brought them in their arms, Luke 18:15 not led them by the hand.

2. The persons they are brought unto, Jesus Christ; but for what end? Not to baptize them, but to bless them: the parents looking upon Christ as a prophet, a great prophet, the great prophet, do bring their infants to him, that they may receive the benefit of his blessings and prayers.

Whence, Learn, 1. That infants are subjects capable of benefit by Jesus Christ.

2. That it is the best office that parents can perform unto their children to bring them unto Christ, that they may be made partakers of that benefit.

3. If infants be capable of benefit by Christ; if capable of his blessing on earth, and presence in heaven; if they be subjects of his kingdom of grace, and heirs of his kindom of glory; then they may be baptized; for they that are in covenant have a right to the seal of the covenant.

If Christ denies not infants the kingdom of heaven, which is the greater, what reason have his ministers to deny them baptism, which is the less?

But, say some, Christ did neither baptize them, nor command his disciples so to do!

Answer, That is not to be wondered at, if we consider that they had already entered into covenant with God by circumcision and Christian baptism was not yet instituted; John's baptism was the baptism of repentance, of which infants were incapable.

Observe here, A person addressing himself to Christ, and propounding an important question to him; namely, What he should do to gain eternal life?

Where, Note, 1. He believes the certainty of a future state.

2. He professes his desire of an eternal happiness in that state.

And, 3. He declares his readiness to do some good, that he may obtain that happiness.

Learn, That the light of nature, or natural religion, directs and teaches men, that good works are necessary to salvation, or that some good things must be done by men that at death expect eternal life.

What good thing shall I do that I may have eternal life? It is not talking well, and professing well, but doing well, and living well, that entitles us to eternal life.

The person thus addressing himself unto Christ, was either a Pharisee or a disciple of the Pharisees, who did not own Christ to be God, or to come from God; but taught, that eternal life was attainable, by fulfilling of the law in that imperfect sense which the Pharisees gave of it.

And accordingly, 1. Christ reproves him for calling him good; Why callest thou me good? When thou wilt neither own me to be God, nor to come from God; For there is none good, that is, essentially and originally good, but God only; nor any derivatively good, but he that receives his goodness from God also.

From this place the Socinians argue against the divinity of Christ; thus, "He to whom the title of good doth not belong, cannot be God most high. But by our Lord's words this title belongs not to him, but only to God the Father; therefore God the Father must be God alone."

Answer, Christ may be supposed to speak to this young man thus, "Thou givest me a title which was never given to the most renowned rabbis, and which agrees to God alone; now thou oughtest to believe that there is something in me more than human, if thou conceivest that this title of good doth belong to me."

Observe, 2. That our Saviour might convince him of the error of the Pharisees, who believed that they might, without the knowledge of him, the true Messias, enter into life by keeping the law of God according to that lax and loose interpretation which they, the Pharisees, had given of it; he bids him, Keep the commandments.

Where, Note, Christ calls him off from outward ceremonies, which the Pharisees abounded in, to the practice of moral duties; yet withal lets him understand, that if he expected salvation by the moral law, he must keep it perfectly and exactly, without the least deficiency, which is an impossibility to man in his lapsed state.

Learn, 1. That such as seek justification and salvation by the works of the law only, must keep the whole law, or covenant of works, perfectly and exactly.

Learn, 2. That the best way to prepare men for Jesus Christ, is to let them see their own impotency to keep and fulfil the covenant of works.

Observe here, That the duties which our Saviour instances in, are the duties of the second table, which hypocrites are most failing in; but the sincere practice of our duty to our neighbour, is a singular evidence of our love to God. These duties of the second table the young man says he had kept from his youth, and perhaps might say it truly, according to the Pharisees interpretation, which condemned only the gross, outward act, not the inward lust and motion of the heart.

Learn hence, How apt men are to think well of themselves, and have too high an opinion of their own goodness and righteousness before God: All these have I kept from my youth.

That is, "Thou hast been all thy days a Pharisee; if now thou wilt be a Christian, thou must maintain a readiness and disposition of mind to part with all that thou hast in this world, at my call and at my command, and follow after me."

Learn, That such as enter themselves disciples of Christ, must be ready, at Christ's call, to part with all, for Christ's sake, that they have in this world.

2. All that profess themselves to be Christ's disciples, must be his followers; that is, that they must obey his doctrine, and imitate his example, his holiness, his humility, his heavenly-mindedness, his patience, his meekness, his readiness to forgive injuries; and the same mind must be in us which was in Christ Jesus.

The parting with all for Christ seemed so hard a condition to the young man, that he went away sorrowful from Christ.

Whence, Learn, 1. That a man wedded to the world will renounce Christ rather than the world, when both stand in competition.

2. That unregenerate and carnal men are exceeding sorrowful, and sadly concerned, that they cannot have heaven upon their own terms, and win it in their own way. The young man went away sorrowful.

Our blessed Saviour takes occasion, from what had passed, to discourse with his disciples concerning the danger of riches, and the difficulties that attend rich men in their way to salvation. A rich man shall hardly enter into the kingdom of heaven.

Whence note, 1. That rich men do certainly meet with more difficulties in their way to heaven, than other men: it is difficult to withdraw their affections from riches, to place their supreme love upon God in the midst of their abundance. It is difficult to depend upon God in a rich condition. The poor committeth himself to God, but the rich man's wealth is his strong tower. That yet the fault lies not in riches, but in rich men; who, by placing their trust and putting their confidence in riches, do render themselves incapable of the kingdom of God.

These words were a proverbial speech among the Jews, to signify a thing of great difficulty, next to an impossibility; and they import thus much: "That it is not only a very great difficulty, but an impossibility, for such as abound in worldy wealth to be saved, without an extraordinary grace and assistance from God. It is hard for a rich man to become happy, even by God, because he thinks himself happy without God."

The disciples understanding how naturally and strongly men love the world, and how idolatrously and inordinately their hearts run out upon it, they say unto Christ, Lord, who then can be saved?

Learn, 1. That when the general difficulties which lie in the way of salvation, are laid forth, and sufficiently understood, we may justly wonder that any are or shall be saved.

2. That such are the special and peculiar difficulties in the rich man's way to heaven, that his salvation is matter of wonder and great admiration to the disciples of Christ. When the disciples heard this, they were exceedingly amazed, saying, Who then can be saved?

As if Christ had said, "Were all men left to themselves, no man, either rich or poor would be saved; but God can bring men to heaven by the mighty power of his grace: he can make the rich in estate, poor in spirit; and them that are poor in this world, rich in grace."

Learn, 1. That it is impossible for any man, rich or poor, by his own natural strength, to get to heaven.

2. That when we are discouraged with a sense of our own impotency, we should consider the power of God, and act our faith upon it: With God all things are possible.

The apostles having heard our Saviour's command to the young man to sell all and give to the poor, St. Peter in the name of the rest, tells Christ, that they had left all, and followed him; Behold, we have left all.

Where, Note, How Peter magnifies that little which he had left for Christ, and ushers it in with a note of observation and admiration also, Behold! We have forsaken all, what shall we have then?

Learn thence, That although it be a very little that we suffer for Christ, and less that we have to forake upon his account, yet we are apt to magnify and extol it, as if it were some great matter, Lord, we have forsaken all. What all! His tattered fisher-boat, and ragged nets; scarce worthy to be mentioned: yet, how is it magnified! Behold! Lord, we have left all!

But observe our Lord's kind and gracious answer; "You that have left all to follow me, shall be no losers by me; for in the regeneration, that is, at the resurrection, when believers shall be perfectly renewed, both in soul and body, and shall enjoy my kingdom, then, as I sit upon the throne of my glory, so shall you sit with me in a higher degree of dignity and honour, judging the twelve tribes of Israel; that is, the Jews first, for their unbelief, and then all other despisers of gospel grace and mercy."

Learn, 1. That such ministers as do most service for Christ, and forsake most to follow him, shall in his kingdom partake of most honour and dignity with him and from him.

2. That as the ministers of Christ in general, so his twelve apostles in particular, shall sit nearer the throne of Christ, and have an higher place in glory at the great day, than ordinary believers.

The foregoing promises, Matt 19:28, respected the apostles; this, all Christians, who forsake their dearest enjoyment for Christ: he assures them, they shall be recompenced in this life an hundred-fold: how? Non formaliter, sed endnenter: Not in specie, but in valour; not in kind, but in equivalence; not an hundred brethren or sisters, or lands, but first, He shall have that in God, which all creatures would not be to him, if they were multiplied an hundred times.

Secondly, The gifts and graces, the comforts and consolations, of the Holy Spriit, shall be an hundred-fold better portion than anything we can part with for the sake of Christ and his gospel here. Though we may be losers for Christ, yet shall we never be losers by him. Christ gives present recompences, as well as future rewards; insomuch that they who have suffered and lost most for Christ, have never complained of their sufferings or losses.

Therefore never be afraid to lose anything for Christ, he will not only see you indemnified, but plentifully rewarded; in this world an hundred-fold; in that to come, life eternal.

A twofold sense and interpretation is given of these words: the first respects the Jews and Gentiles in general the second, all professors of Christianity in particular, "The Jews (as if Christ had said) look upon themselves as first and nearest to the kingdom of heaven, but for their infidelity they shall be last in it; that is, never shall come there. And the Gentiles, who were looked upon as dogs, and farthest from heaven, shall be first there, upon their conversion to me, and faith in me."

As the words respect all professors, the sense is, "Many that are first in their own esteem, and in opinion of others, and forward in a profession of religion, yet at the day of judgment they will be last, and least in mine and my Father's estimation and account. And many that were little in their own, and less in the esteem of others, who had a less name and vogue in the world, shall yet be first and highest in my favour."

Learn hence, That the day of judgment will frustrate a great many persons expectations, both as touching others, and concerning themselves. Many will miss of heaven, and be last, who looked upon themselves to be first. And many will find others in heaven, whom they least expected there. The Lord judgeth not as man judgeth: We judge of man by outward appearances, but we are sure that the judgment of God is according to truth. He can neither be deceived, nor yet deceive.

In these verses we have the mind of Christ declared on two subjects of great moment. One is the relation of husband and wife; the other is the light in which we should regard little children in the matter of their souls.

It is difficult to overrate the importance of these two subjects: the well-being of nations and the happiness of society are closely connected with right views upon them. Nations are nothing but a collection of families. The good order of families depends entirely on keeping up the highest standard of respect for the marriage tie, and on the right training of children. We ought to be thankful that, on both these points, the great head of the church pronounced judgment so clearly.

With respect to marriage, our Lord teaches that the union of husband and wife ought never to be broken off, except for the greatest of all causes, namely, actual unfaithfulness.

In these days when our Lord was upon earth divorces were permitted among the Jews for the most trifling and frivolous causes. The practice, though tolerated by Moses to prevent worse evils—such as cruelty or murder—had gradually become an enormous abuse, and no doubt led to much immorality ( Malachi 2:14–16 ). The remark made by our Lord’s disciples shows the deplorably low state of public feeling on the subject. They said, “If the case of the man be so it is not good to marry ”They meant, of course, “if a man may not put away his wife for a slight cause at any time, he had better not marry at all.” Such language from the mouths of apostles sounds strange indeed!

Our Lord brings forward a widely different standard for the guidance of his disciples. He first founds his judgment on the original institution of marriage. He quotes the words used in the beginning of Genesis, where the creation of man and the union of Adam and Eve are described, as a proof that no relationship should be so highly regarded as that of husband and wife. The relation of parent and child may seem very close, but there is one closer still: “A man will leave his father and mother and be united to his wife” He then backs up the quotation by his own solemn words, “What God has joined together, let not man put asunder.” And finally he brings in the grave charge of breaking the seventh commandment, against marriage contracted after a divorce for light and frivolous causes: “Whosoever shall put away his wife, except it be for fornication, and shall marry another commiteth adultery.”

It is clear from the whole tenor of the passage that the relation of marriage ought to be highly reverenced and honoured among Christians. It is a relation which was instituted in paradise, in the time of man’s innocency, and is a chosen figure of the mystical union between Christ and his church. It is a relation which nothing but death ought to terminate. It is a relation which is sure to have the greatest influence on those it brings together, for happiness or for misery, for good or for evil. Such a relation should never be entered into unadvisedly, lightly or wantonly, but soberly, discreetly and with due consideration. It is only too true that inconsiderate marriages are one of the most fertile causes of unhappiness, and too often, it may be feared, of sin.

With respect to little children, we find our Lord instructing us in these verses both by word and deed, both by precept and example. “Little children were brought to him that he should put his hands on them and pray. ” They were evidently tender infants, too young to receive instruction, but not too young to receive benefit by prayer. The disciples seem to have thought them beneath their Master’s notice, and rebuked those that brought them. But this drew forth a solemn declaration from the great head of the church: “Jesus said, ‘Suffer little children, and forbid them not to come unto me for of such is the kingdom of heaven.’ ”

There is something deeply interesting both in the language and action of our Lord on this occasion. We know the weakness and feebleness, both in mind and body, of a little infant: of all creatures born into the world none is so helpless and dependent. We know who it was who here took such notice of infants, and found time in his busy ministry among grown up men and women to “put his hands on them and pray.” It was the eternal Son of God, the great High Priest, the King of kings, by whom all things exist, “the brightness of the father’s glory and the express image of his person.” ( Hebrews 1:3 ). What an instructive picture the whole transaction places before our eyes! No wonder that the great majority of the church of Christ have always seen in this passage a strong, though indirect, argument in favor of infant baptism.

Let us learn from these verses that the Lord Jesus cares tenderly for the souls of little children. It is probably that Satan specially hates them: it is certain that Jesus specially loves them. Young as they are, they are not beneath his thoughts and attention. That mighty heart of his has room for the baby in its cradle, as well as for the king on his throne. He regards each infant as possessing within its little body an undying principle that will outlive the pyramids of Egypt, and see sun and moon quenched at the last day. With such a passage as this before us we may surely hope well about the salvation of all who die in infancy. “ Of such is the kingdom of heaven.”

Finally, let us draw from these verses encouragement to attempt great things in the religious instruction of children. Let us begin from their very earliest years to deal with them as having souls to be lost or saved, and let us strive to bring them to Christ; let us make them acquainted with the Bible as soon as they can understand anything; let us pray with them, and pray for them, and teach them to pray for themselves. We may rest assured that Jesus looks with pleasure on such endeavors, and is ready to bless them. We may rest assured that such endeavors are not in vain. The seed sown in infancy is often found after many days. Happy is that church whose infant members are cared for as much as the oldest communicants! The blessing of him that was crucified will surely be on that church! He put his hands on little children; he prayed for them.

These verses detail a conversation between our Lord Jesus Christ and a young man who came to him to inquire about the way to eternal life. Like every conversation recorded in the Gospels between our Lord and an individual, it deserves special attention. Salvation is an individual business: every one who wishes to be saved must have private personal dealings with Christ about his own soul.

We see for one thing from the case of this young man that a person may have desires after salvation, and yet not be saved. Here is one who in a day of abounding unbelief comes of his own accord to Christ. He comes not to have a sickness healed; he comes not to plead about a child: he comes about his own soul. He opens the conference with the frank question, “Good master, what good thing shall I do that I may have eternal life?” Surely we might have thought, “This is a promising case: this is no prejudiced ruler or Pharisee: this is a hopeful inquirer.” Yet, by and by, this very young man “goes away sorrowful,” and we never read a word to show that he was converted!

We must never forget that good feelings alone in religion are not the grace of God. We may know the truth intellectually; we may often feel pricked in conscience; we may have religious affections awakened within us, have many anxieties about our souls and shed many tears; but all this is not conversion. It is not the genuine saving work of the HolyGhost.

Unhappily this is not all that must be said on this point. Not only are good feelings alone not grace, but they are even positively dangerous if we content ourselves with them, and do not act as well as feel . It is a profound remark of that mighty master on moral questions, Bishop Butler, that passive impressions, often repeated, gradually lose all their power action often repeated produce a habit in man’s mind; feelings often indulged in, without leading to corresponding actions, will finally exercise no influence at all.

Let us apply this lesson to our own state. Perhaps we know what it is to feel religious fears, wishes and desires. Let us beware that we do not rest in them. Let us never be satisfied till we have the witness of the Spirit in our hearts that we are actually born again and new creatures; let us never rest till we know that we have really repented, and laid hold on the hope set before us in the Gospel. It is good to feel; but it is far better to be converted.

We see for another thing from this young man’s case that an unconverted person is often profoundly ignorant on spiritual subjects. Our Lord refers this inquirer to the eternal standard of right and wrong, the moral law. Seeing that he speaks so boldly about “doing,” he tries him by a command well calculated to draw out the real state of his heart: “If thou wilt enter into life, keep the commandments.” He even repeats to him the second table of the law; and at once the young man confidently replies, “All these have I kept from my youth up. What lack I yet?” So utterly ignorant is he of the spirituality of God’s statutes that he never doubts that he has perfectly fulfilled them. He seems thoroughly unaware that the commandments apply to the thoughts and words as well as to the deeds, and that if God were to enter into judgment with him, he could “not answer him one of a thousand” ( Job 9:3 ). How dark must his mind have been as to the nature of God’s law! How low must his ideas have been as to the holiness which God requires!

It is a melancholy fact that ignorance like that of this young man is only too common in the church of Christ. There are thousands of baptized people who know no more of the leading doctrines of Christianity than the veriest heathen. Tens of thousands fill churches and chapels weekly, who are utterly in the dark as to the full extent of man’s sinfulness. They cling obstinately to the old notion that in some sort or other their own doings can save them; and when ministers visit them on their death-beds, they prove as blind as if they had never heard truth at all. So true is it that the “natural man receiveth not the things of the Spirit of God for they are foolishness to him” ( 1 Corinthians

We see in the last place from this young man’s case that one idol cherished in the heart may ruin a soul forever. Our Lord, who knew what was in man, at last shows his inquirer his besetting sin. The same searching voice which said to the Samaritan woman, “Go, call thy husband” ( John 4:16 ) says to the young man, “Go, sell that thou hast and give to the poor.”  At once the weak point in his character is detected. It turns out that, with all his wishes and desires after eternal life, there was one thing he loved better than his soul, and that was his money. He cannot stand the test. He is weighed in the balance, and found wanting. And the history ends with the melancholy words, “He went away sorrowful, for he had great posessions.”

We have in this history one more proof of the truth, “The love of money is a root of all kinds of evil” ( 1 Timothy 6:10 ). We must place this young man in our memories by the side of Judas, Ananias and Sapphira, and learn to beware of covetousness. Alas, it is a rock on which thousands are continually making shipwrecked. There is hardly a minister of the Gospel who could not point to many in his congregation who, humanly speaking, are “not far from the kingdom of God,” but they never seem to make progress. They wish, they feel, they mean , they hope, but there they stick fast! And why? Because they are fond of money.

Let us prove our own selves, as we leave the passage. Let us see how it touches our own souls. Are we honest and sincere in our professed desire to be true Christians? Have we cast away all our idols? Is there no secret sin that we are silently clinging to, and refusing to give up? Is there no thing or person that we are privately loving more than Christ and our souls? These are questions that ought to be answered. The true explanation of the unsatisfactory state of many hearers of the Gospel is spiritual idolatry. We need not wonder that St. John says, “keep yourselves from idols” ( 1 John 5:21 ).

The first thing that we learn in these verses is the immense danger which riches bring on the souls of those who possess them. The Lord Jesus declares that “a rich man shall hardly enter the kingdom of heaven.” He goes even further. He uses a proverbial saying to strengthen his assertion: “It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God”

Few of our Lord’s sayings sound more startling than this; few run more counter to the opinions and prejudices of mankind; few are so little believed; yet this saying is true, and worthy of all acceptation. Riches, which all desire to obtain—riches, for which men labor and toil and become gray before their time—riches are the most perilous possession. They often inflict great injury on the soul; they lead men into many temptations; they engross men’s thoughts and affections; they bind heavy burdens on the heart, and make the way to heaven even more difficult than it naturally is.

Let us beware of the love of money. It is possible to use it well, and do good with it; but for one who makes a right use of money, there are thousands who make a wrong use of it, and do harm both to themselves and others. Let the worldly man, if he will, make an idol of money, and count him happiest who has most of it. But let theChristian, who professes to have “treasure in heaven” set his face, like a flint, against the spirit of the world in this matter. Let him not worship gold. He is not the best man in God’s eyes who has most money, but he who has most grace.

Let us pray daily for rich men’s souls. They are not to be envied, they are deeply to be pitied. They carry heavy weights in the Christian course; they are of all men the least likely so to run as to obtain.( 1 Corinthians 9:24 ). Their prosperity in this world is often their destruction in the world to come. Well may the Litany of the Church of England contain the words, “In all times of our wealth, good Lord, deliver us.”

The second thing that we learn in this passage is the almighty power of God’s grace in the soul. The disciples were amazed when they heard our Lord’s language about rich men. It was language so entirely contrary to all their notions about the advantages of wealth that they cried out with surprise, “Who then can be saved?”

They drew from our Lord a gracious answer: “With men this is impossible, but with God all things are possible.” The Holy Ghost can incline even the richest of men to seek treasure in heaven. He can dispose even kings to cast their crowns at the feet of Jesus, and to count all things but loss for the sake of the kingdom of God. Proof upon proof of this is given to us in the Bible. Abraham was very rich, yet he was the father of the faithful; Moses might have been a prince or king in Egypt, but he forsook all his brilliant prospects for the sake of him who is invisible; Job was the wealthiest man in the East, yet he was a chosen servant of God; David, Jehoshaphat, Josiah, Hezekiah were all wealthy monarchs, but they loved God’s favor more than their earthly greatness. They all show us that “nothing is too hard for the Lord,” and that faith can grow even in the most unlikely soil.

Let us hold this doctrine fast, and never let it go. No man’s place or circumstances shut him out from the kingdom of God; let us never despair of anyone’s salvation. No doubt rich people require special grace, and are exposed to special temptations. But the Lord God of Abraham, Moses, Job and David is not changed. He who saved them in spite of their riches can save others also. When he works, who shall let it. ( Isaiah 43:13 )?

The last thing that we learn in these verses is the immense encouragement the Gospel offers to those who give up everything for Christ’s sake. We are told that Peter asked our Lord what he and the other apostles, who had forsaken their little all for his sake, should receive in return. He obtained a most gracious reply. A full recompense shall be made to all who make sacrifices for Christ’s sake: they “shall receive a hundred fold and shall inherit eternal life.”

There is something very cheering in this promise. Few in the present day, excepting converts among the heathen, are ever required to forsake homes, relatives and lands on account of their religion; yet there are few true Christians who have not much to go through in one way or another if they are really faithful to their Lord. The offence of the cross is not yet ceased: laughter, ridicule, mockery and family persecution are often the portion of an English believer. The favor of the world is often forfeited, places and situations are often periled by a conscientious adherence to the demands of the Gospel of Christ. All who are exposed to trials of this kind may take comfort in the promise of these verses. Jesus foresaw their need, and intended these words to be their consolation.

We may rest assured that no man shall ever be a real loser by following Christ. The believer may seem to suffer loss for a time when he first begins the life of a decided Christian; he may be much cast down by the afflictions that are brought upon him on account of his religion. Let him rest assured that he will never find himself a loser in the long run. Christ can raise up friends for us who shall more than compensate for those we lose; Christ can open hearts and homes to us far more warm and hospitable than those that are closed against us; above all, Christ can give us peace of conscience, inward joy, bright hopes and happy feelings, which shall far outweigh every pleasant earthly thing that we have cast away for his sake. He has pledged his royal word that it shall be so. None ever found that wordfail: let us trust it and not be afraid.