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ing 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 precept.

LITTLE CHILDREN BROUGHT TO CHRIST.

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, fear of God, faith in God, love to God.

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The analogy between Christians and children, in these respects, must be carefully distinguished from that by which Christians are said "to be born again," regenerate," and the like, in reference to a new nature being infused into them by the Holy Spirit. The admitting man to partake of God's Spirit is similar to a new formation of man. He becomes " a new creature." source of the metaphor is indeed the same, as in the former case; but, in the doctrine of regeneration, we are taught to look to the image of childhood, with reference to the Creator forming a new Being,-endowing a new creature with sensation and thought and feelings; whereas, in the lesson respecting the preparation of heart for the Gospel, we are to regard the character and

habits of childhood, not the new creation of a human Being. Out of the former view are derived the phrases" brethren,' ""beloved in the Lord," and the like; out of the latter the expression, "little children," as applied to Christians by Jesus, and by his apostle St. John. On St. John's mind the image seems to have made an unusually deep impression. In both senses he continually employs the metaphor. Was he the apostle who forbad these children? and did his heart therefore receive the lesson with greater warmth, and allow it to sink deeper?

The favour shewn by Christ to these infants is often made an argument for infant baptism. In so applying it, however, we should carefully consider the value of the argument. It proves directly no more than that Christ considered infants capable of benefit from his blessing; and 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 thought them improper objects of the Saviour's notice, indicates that, up to that period, no infants 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 in themselves 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; and, as far as it goes, a very striking proof is furnished by them, that infants are fit subjects of admission to the blessings of the Christian covenant.

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

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