clause less than those for whom St. Matthew wrote ? Did they require that, for a time, it should not be laid before them? It would be difficult to conjecture. Perhaps the Gentile churches of Rome and Asia Minor, who first received the Gospels of St. Mark and St. Luke, needed, from the prevailing loose notions among Gentiles concerning conjugal fidelity, that the precept should be given as yet without limitation, and in its simplest and strongest form. The churches of Judæa on the other hand, which are supposed to have been the first that used St. Matthew's Gospel, were already enough enlightened on the subject, to receive both the rule and the exception.

LITTLE CHILDREN BROUGHT TO JESUS.

:

Ver. 13-16.

And they brought young children to him, that he should touch them and his disciples rebuked those that brought them. But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto 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.

This is, perhaps, the most striking of the many various and repeated lessons which our Saviour delivered on the requisite preparation for understanding and believing his Gospel. We know that he taught in parables and obscure hints to the Pharisees and the multitude, and enjoined silence on his disciples respecting his plainer instructions; and the reason was,

that the Pharisees and the people at large had not this requisite preparation. In what it consisted, the image of a child may suggest, even without the confirmation and illustration furnished by other parts of his teaching. It was humility, trust, and affection; in Scriptural language, love of God, fear of God, faith in God.

The analogy between Christians and children, in these respects, must not be confounded with that, according to which Christians are said to be born again,'' regenerate,' and the like. As illustrating the doctrine of regeneration, the metaphor has reference to the Creator forming a new Being,—endowing a new creature with sensation, and thought, and feelings; as illustrating our preparation of heart for the Gospel, it is the nature and habits of childhood, to which reference is made, not the new creation of a human Being. With the former view are connected the ex pressions brethren,' ' beloved in the Lord,' and the like; with the latter that of little children,' as applied to Christians by Jesus, and by his apostle John. St. John's use of it is one of the characterizing peculiarities of his writings. Was he the most active in forbidding the children to be brought to Jesus, as he would seem to have been in forbidding the stranger to cast out devils in his name?* and did his heart therefore receive the lesson with greater warmth, and allow it to sink deeper?

The favour shewn by Jesus to these infants is often made an argument for infant baptism. In so apply* Chap. ix. 39.

ing it, however, we should bear in mind what it is, that is proved by it. It establishes directly no more than that he considered infants capable of benefit from his blessing; but this, although of itself no proof, forms a very important feature in the presumptive body of proof to be gathered from the New Testament. At the same time, the fact, that the disciples looked on young children as improper objects of the Saviour's notice, indicates that, up to that period, none could have been baptized.

This is the more deserving of notice, because not far back in the narrative, we read of our Lord's setting a child before them, and making it a symbol of instruction. Does it not seem strange then, that, after witnessing our Lord's notice of infants so lately, the disciples should have supposed it improper that these should be brought to him? The inference is plain. They could only have considered his former notice as bestowed for the purpose of conveying instruction to them. That notice shewed, indeed, that children were not objects of dislike to the Saviour; but here were children brought to be touched. That virtue should go out of him for infants, was the scruple, and the only scruple; and this does seem to be designedly and formally removed by our Lord's touching them. So considered, the use of his words on this occasion in our baptismal service, is very appropriate, as indicating, that infants are fit subjects of admission to the blessings of the Christian cove

nant.

THE YOUNG MAN WHOSE RICHES WERE AN OBSTACLE TO HIS BECOMING A DISCIPLE.

Ver 17-31.

And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life? And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. And he answered and said unto him, Master, all these have I observed from my youth. Then Jesus 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 the cross, and follow me. And he was sad at that saying, and went away grieved: for he had great possessions. And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! And the disciples were astonished at his words. But Jesus 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. And they were astonished out of measure, saying among themselves, Who then can be saved? And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible. Then Peter began to say unto him, Lo, we have left all, and have followed thee. And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the Gospel's, but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. But many that are first shall be last; and the last first.

This is a very interesting narrative. The young man evidently came to Jesus with incipient faith; and, from the nature of his application, must have assured himself that the teacher was a prophet sent from God;' although he had not recognized in him the Christ, and understood not the true nature of his mission. How does the Lord behave to such an one? In the same manner as he did to his disciples, and to all who displayed any the least symptoms of a faith which might be ripened and improved; and it is this view of the incident which is perhaps the most instructive.

If we call to mind his usual method with his disciples, and with others who listened to him, and gave proof of an incipient faith, we shall recollect, that the mode in which he at first rewarded, and encouraged, and improved that faith, was not generally by an explicit declaration of gospel truths. What He said to them was rather calculated to awaken inquiry and search after further light. And in some instances this was the result; as, for example, in the case of the Syrophoenician woman.

On the other hand, instances of the failure of his kind endeavours have also been left on the sacred record, as if for the purpose of awakening the suggestion, that although God be working with us, and within us, yet we must work out the salvation which he has procured for us, or else that work will not be perfected in us. One very instructive instance of this will be found in a preceding portion of