must bear with her, whether she be quarrelsome, petulant, prodigal, deformed, foolish, barren, given to drinking, or, in a word, troublesome by numberless vices, a man had better not marry at all. Jesus answered, It is not in every one's power to live continently; yet, if any man has the gift, whether by natural constitution, or by the injury of human force used upon him, which has rendered him incapable of the matrimonial union, or by an ardent desire of promoting the interests of religion, animating him to subdue his natural appetite, and enabling him to live in voluntary chastity, unencumbered with the cares of the world; such a person will not sin though he leads a single life. Matt. xix. 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 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's sake. He that is able to receive it, let him receive it. These words must not be referred to the clauses immediately preceding them, as if our Lord had meant to say, He that is able to become an eunuch by any of the ways I have mentioned, let him become one; for the second way, namely, through violence offered to mens bodies, is absolutely unlawful. But they must be referred to ver. 11. as is plain from the words themselves. In that verse Jesus had said, All men cannot receive this saying, save they to whom it is given, they cannot live without marriage chastely, un less • Ver. 12. Which have made themselves eunuchs.] That the amputation of the desire, not of the member, is meant in the phrase made themselves eu nuchs, may be gathered from the other clauses of the passage. For there is mention made, first of eunuchs, which were so born from their mothers tomb, plainly importing, that some are continent by natural constitution; next, we are told of eunuchs that are made so by men, i. e. through violence that has been offered to their bodies; last of all, there be who have made themselves eunuchs for the kingdom of heaven's sake, not by doing violence to themselves, but by a strong resolution of living continently in a state of celibacy, for the sake of promoting more effectually the interests of religion. † Ibid. He that is able to receive it, let him receive it.] What is here said of a single life, is entirely perverted by the Papists, when they produce it to discredit matrimony, and exalt celibacy as the more perfect state. For en this very occasion marriage is declared to be an institution of God. And lest any one might have replied, that it was a remedy contrived purely for the weakness of our fallen state, it is particularly observed, that it was an institution given to man in innocence. Wherefore, as the apostle tells us, marriage is honourable in all ranks and conditions of persons, provided the duties thereof are inviolably maintained. Besides, it is false to affirm that our Lord recommends celibacy. He only gives permission for it as a thing lawful, telling them that if they were able to live continently, they would not sin though they did not marry, especially as the times they lived in were times of persecution. In which light also the judgment of the apostle Paul is to be considered, when he declared it to be better for Christians, as matters then stood, not to marry, 1 Cor. vii. 26. less they have the gift of continency. In the 12th verse he shews how that gift is obtained, mentioning three ways of it, then adds He that is able to receive it, let him receive it. He that by any of the methods I have mentioned, is in a capacity of living chastely, may continue unmarried without sin. CIV. Jesus blesses little children. Matt. xix. 13,-15. Mark x. 13,16. Luke xviii. 15,-17. JESUS having, in the course of his ministry, performed innumerable cures in different parts of the country, certain persons who had young children, thinking perhaps that his power would be as effectual in preventing as in removing distempers, proposed to get their little ones secured, by his prayers, from all harms; accordingly bringing them unto him, they desired him to put his hands on them*, and pray for them. Matt. xix. 13. Then were there brought unto him little children (Luke, infants, to Beson) that he should put his hands on them, (Mark, that he should touch them, see on John xx. 17. § 150.) and pray. Or, the parents of these children believing Jesus to be a great prophet, imagined that his prayers would prevail with God to bestow on them spiritual blessings. Whatever was their design, the disciples mistaking it, were angry with them, and rebuked them. Mark x. 13. And his disciples rebuked those that brought them. When Jesus observed this, he was much displeased to find his disciples so defective in benevolence towards objects, whose innocence and helplessness in that tender age, entitled them to great affection from persons of riper years. He ordered them, therefore, to let the children be brought to him. 14. But when Jesus knew it, he was much displeased, (Luke, Jesus called them unto him) and said unto them, Suffer the little children to come unto me, and for bid them not: for of such is the kingdom of God, (Matt. heaven). The church of God on earth, and his kingdom in heaven, is composed of persons who resemble little children in their dispositions. See on Matt. xviii. 2. § 74. Because Luke says, he called the children unto him; also because of the exhortation which Jesus gave his disciples to resemble these children in their dispositions, it would appear that they were not mere infints. but children who could walk. The disciples having expressed some dissatisfaction at his doctrine, concerning divorce, we may suppose Jesus took this opportunity to inform them again, that unless they possessed the humility, mckness, and docility of children, they should not enter into the kingdom of God. Luke xviii. 17. Verily, I say unto you, Whosoever shall not receive the kingdom of God, i. e. the doctrines thereof, as a little child, shall in nowise enter there in. * The imposition of hands was a ceremony with which the ancient pro phets always accompanied their prayers in behalf of others. See Gen. xviii. 14. Numb. xxvii. 18. 2 Kings v. 11. Matt. ix. 18. in. To conclude, though the little ones could not profit by his instructions, yet being capable of his good wishes, he took them. up in his arms, and with his usual benevolence, blessed them, and departed. Mark x. 16. And he took them up in his arms, put his hands upon them, and blessed them. The imposition of hands being always accompanied with prayer, Matthew, who in the beginning of his account had joined the two together, says simply at the conclusion, that he laid his hands on them, and departed. It is probable therefore that Jesus both recommended the young ones to God in prayer, and blessed them himself. CV. Jesus leaves Ephraim. A young ruler desires to know what he should do to inherit eternal life; see § 82, 119. The difficul ty of entering into the kingdom of heaven. The promise of the thrones is made the first time; see § 130. Self-denial is inculcated the third time; see § 71, 93. The parable of the laburers in the vineyard; Matth. xix. 16,-30. xx. 1,-16. Mark x. 16,-31. Luke xviii. 18,-30. THE passover at which our Lord was to suffer approaching, he left Ephraim, and went for Jerusalem by the way of Jericho. Soon after his departure, a ruler of the synagogue, or member of the sanhedrim, for the original word signifies both, came running to him by the way, and kneeling down before him, asked him, What he should do to obtain eternal life? Mark x. 16. And when he was gone forth into the way, 17. There came one running, (Luke, is exar, a certain ruler). He expected to have found him in the city of Ephraim; but when he understood that he had just left the place to go to Jerusalem, he ran after him, and coming up with him, he kneeled to him, in token of respect, and asked him, Good master, or, as the words ayas didusxaλe might better be rendered, Good teacher, or Infallible doctor, (see on Matt. xxiii. 7,-10. § 121.) what shall I do (Matt. what good thing shall I do that I may inherit (Matt. have) eternal life This young ruler in his address pretended to do great honour to Jesus, by kneeling to him, and giving him the title of infallible, and asking him such an important question, with an heir as if he would have acquiesced in his decision, whatever it might be. Nevertheless, the whole was a piece of hypocrisy. For he was so far from believing Jesus to be a teacher from God, or infallible, that he does not seem to have been persuaded of his divine mission, as is evident from the disposition with which he received our Lord's counsel, "Sell that thou hast, and give to the poor." Jesus therefore first of all rebuked him for the flattery and falsehood of his address. 18. And Jesus said unto him, Why callest thou me good teacher, there is none good, i. e. infallible but one, that is God; des ayabos, ei μn eis, à Fees, there is none infallible but Ged only for so unus 90s is translated, Mark ii. 7. There VOL. II. Tt is is no teacher good or infallible but God, or those by whom God delivers his will to men; why therefore dost thou use such a title in speaking to one whom thou dost not believe to be commissioned by God? However, because he had expressed a desire of knowing the way to eternal life, and possessed some virtuous dispositions, Jesus answered his question, by directing him to keep the commandments of the second table of the law, which he mentioned on this occasion, not because they are of greater importance than the precepts of the first, but because there is a necessary connection between the duties of piety towards God, and of justice, temperance, and charity, towards men, and because these latter are not so easily counterfeited as the former; see on Matt. xxv. 35. § 123. Matt. xix. 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 adul tery, (see on Matt. v. 21,-32. § 26.) thou shalt not steal, thou shalt not bear false witness. 19. Honour thy father, and thy mother, (see on Mark vii. 10. § 64.) and thou shalt love thy neighbour as thyself; (see on Matt. xxii. 39. § 119. Mark, Defraud not.) 20. The young man saith unto him, All these things have I kept from my youth up, what lack I yet? I have practised all these things from my childhood; pray is there any thing else necessary to render me perfect, in which I am deficient? No doubt the ruler understood these commandments in the lax sense which the doctors put upon them, and which our Lord reprehended in his sermon on the mount; consequently the charac ter he gave of himself might be just. For though he was not a person of the highest probity and virtue, he may have maintain ed a fair character to the view of men. And as he had acquir ed that character amidst the temptations of youth, and wealth, and greatness, he was so far praise-worthy, and upon that account might be loved by Jesus. Or he may have been loved by him on account of the sweetness of his disposition, visible even in his countenance; a thing amiable, though found in a character tainted with pride and the love of the world. And to this the words of the evangelist seer best to agree. Mark x. 21. † Then Jesus beholding him, loved him. But notwithstanding the young ruler * had * Ver. 20. From my youth up, &c.] Ex Tos here should be translated, from my childhood; for he is said to have been but a young man. Matt. xix. 20. + Mark x. 21. Then Jesus beholding him, &c.] This sentence seems to be strained by De Dieu, who, because Psal. lxxviii. 36. nyaɛnoMI AUTOV !! TW SWμATI AUTHv, signifies, they praised or flattered him with their mouths, would have nyanov avtov in the evangelist translated, he praised him, viz. Festelius ironically, knowing him to be a covetous worldly-minded man. thinks the meaning is, that he praised him seriously for the pains he had taken to obey the law: Eoisius, that he treated him gently, and did not deal roughly with him. had maintained a fair character, and was blessed with a lovely sweetness of disposition,' he was not only puffed up with an high opinion of his own righteousness, but altogether faulty in respect of his affection to sensual enjoyments; a sin which perhaps had escaped his own observation. Wherefore Jesus, willing to make him sensible of the secret sore of his mind, touched it gently. To shew him that he lacked a great deal still, and had by no means arrived at that pitch of virtue which he boasted, but was worldly-minded in a great degree, Jesus required him to sell his estate, to distribute the price of it to the poor, and to become a preacher of the gospel, promising him a much greater estate in return. This the ruler could not refuse to do, if he was the good man he pretended to be, seeing he had in words acknowledged Christ's divine mission, and had desired to know what more, besides obedience to the moral law, was necessary to render him perfect in goodness. Matt. xix. 21. Jesus said unto him, (Luke, Yet lackest thou one thing, in reproof of his boasting speech, "What lack I yet?") * If thou wilt be perfect, go and sell that thou hast, (Mark, • Ver. 21. If thou suilt be perfect, &c.] On this subject it is proper to observe, that the terms of salvation here settled, are not different from those mentioned elsewhere in scripture. For though faith is declared by our Lord himself to be the condition of salvation, it is such a faith as either proceeds from, or influences to the universal righteousness here described: If thou wilt enter into life, keep the commandments. Moreover, the Christian religion being from God, is established upon such solid evidences, that every virtuous person to whom it is offered, will receive it with pleasure. And if any man refuse it, his infidelity can be owing to no other cause but this, that his deeds are evil. So our Lord himself says expressly, John it. 19. And, therefore, in returning a general answer concerning the terins of salvation, Jesus fitly directed this ruler first of all to a sincere, constant, and universal obedience. And when he replied, that he had arrived at that already, and desired to know if he lacked any thing more, namely, to render him perfectly good, our Lord, who knew that he was not thoroughly tinctured with the principles of virtue, required him to become his disciple, which, as he had acknowledged his divine mission, he could not refuse to do, if he was the man he pretended to be; assuring him, that by this course alone he would be perfect, i. e. demonstrate that he was really possessed of the virtues he laid claim to. At the same time, he let him know, he could not be his disciple, and much less a preacher of the gospel, without renouncing his worldly possessions; because, as matters then stood, the very profession of his religion, and much more the preaching of it, would infallibly expose him to the loss of his estate. Here therefore our Lord has declared, that all men to whom the gospel is offered, must believe it, and make profession of it, else they cannot be saved; and that true virtue, wherever it subsists, necessarily leads men to this belief and profession. But he by no means says, that Christians must sell their goods, and give them to the poor. An entire renunciation of the world was necessary indeed in the first ages, when the profession of Christianity, but especially the preaching of it, exposed men to persecution and death; which was the reason that Jesus mentioned it to the ruler as his indispensable duty, especially as he aimed at acquiring the highest degree of goodness. But now that the Claristian religion is established by law in many |