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since he had said, that the fire of hell shall not be quenched, but it might be objected that the fuel will not last always, he here intimates, that by the power of God it shall be made to last always; for those that are cast into hell, will find the fire to have not only the corroding quality of salt, but its preserving quality; whence it is used to signify that which is lasting. A covenant of salt is a perpetual covenant; and Lot's wife being made into a pillar of salt, made her a remaining monument of divine vengeance. Now, since this will certainly be the doom of those that do not crucify the flesh with its affections and lusts, let us, knowing this terror of the Lord, be persuaded to do it.

CHAPTER X.

2 Christ disputeth with the Pharisees touching divorcement: 13 blesseth the children that are brought unto him: 17 resolveth a rich man how he may inherit life everlasting: 23 telleth his disciples of the danger of riches: 28 promiseth rewards to them that forsake any thing for the gospel: 32 foretelleth his death and resurrection: 35 biddeth the two ambitious suitors to think rather of suffering with him: 46 and restoreth to Bartimeus his sight.

AND *he arose from thence, and cometh into the coasts of Judea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again. 2¶And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. 3 And he answered and said unto them, What did Moses command you? 4 And they said, "Moses suffered to write a bill of divorcement, and to put her away. 5 And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. 6 But from the beginning of the creation God made them male and female. 7 °For this cause shall a man leave his father and mother, and cleave to his wife; 8 And they twain shall be one flesh: so then they are no more twain, but one flesh. 9 What therefore God hath joined together, let not man put asunder. 10 And in the house his disciples asked him again of the same matter. 11 And he saith unto them, 'Whosoever shall put away his wife, and marry another, committeth adultery against her. 12 And if a woman shall put away her husband, and be married to another, she committeth adultery.

a Matt. xix. 1; John x. 40, xi. 7. IA. D. 33. b Matt. xix. 3. c Deut. xxiv. 1; Matt. v. 31, xix. 7. d Gen. i. 27, v. 2. e Gen. ii. 24; 1 Cor. vi. 16; Eph. v. 31. f Matt. v. 32, xix. 9; Luke xvi. 18; Rom. vii. 3; 1 Cor. vii. 10, 11.

His

Preaching was Christ's constant practice; it was what he was used to, and wherever he came he did as he was wont. In Matthew it is said, He healed them; here it is said, He taught them. cures were to confirm his doctrine, and to recommend it; and his doctrine was to explain his cures, and illustrate them. His teaching was healing to poor souls. He taught them again. Even those whom Christ hath taught have need to be taught again. Such is the fulness of the Christian doctrine, that there is still more to be learned; and such our forgetfulness, that we need to be reminded of what we do know.

The Pharisees dispute with Christ. Ver. 2, &c. They envied the progress of his spiritual arms, and did all they could to obstruct and oppose it; to divert him, to perplex him, and to prejudice the people against him.

Is it lawful for a man to put away his wife? This was a good question, if it had been well put, and with a humble desire to know the mind of God in this matter; but they proposed it, tempting him, seeking an occasion against him, and an opportunity to expose him, which side soever he should take of the question. Ministers must stand upon their guard, lest, under pretence of being advised with, they be ensnared.

Christ replied to them by putting the question, What did Moses command you? Ver. 3. This he asked them, to testify his respect to the law of Moses, and to show that he came not to destroy it; and to engage them to a universal, impartial respect for Moses' writings, and to compare one part of them with another.

They gave a fair account of what they found in the law of Moses, expressly concerning divorce. Ver. 4. Christ asked, What did Moses command you? They own that Moses only suffered or permitted a man to write his wife a bill of divorce, and to put her away. Deut. xxiv. 1. If you will do it, you must do it in writing, delivered into her own hand, and so put her away, and never return to her again."

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The answer that Christ gave to their question, in which he abides by the doctrine he had formerly laid down in this case (Matt. v. 32), That whosoever puts away his wife, except for fornication, causeth her to commit adultery. And to clear this he here shows:

That the reason why Moses, in his law, permitted divorce, was such as that they ought not to make use of that permission; for it was only for the hardness of their hearts (ver. 5), lest, if they were not permitted to divorce their wives, they should murder them; so that none must put away their wives but such as are willing to own that their hearts were so hard as to need this permission. That the account which Moses, in this history, gives of the institution of marriage, affords such a reason against divorce as amounts to a prohibition of it. So that if the question be, What did Moses command? (ver. 3), it must be answered, Though by a temporary proviso he allowed divorce to the Jews, yet by an eternal reason he forbade it to all the children of Adam and Eve; and it is that by which we must abide."

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Christ discourses with his disciples in private about this matter. Vers. 10-12. It was an advantage to them, that they had opportunity of personal converse with Christ, not only about gospel mysteries, but about moral duties, for their further satisfaction. No more is here related of this private conference than the law Christ laid down in this case-That it is adultery for a man to put away his wife, and marry another; it is adultery against the wife he puts away-it is a wrong to her, and a breach of his contract with her, Ver. 11. He adds, If a woman shall put away her husband, that is, elope from him, leave him by consent, and be married to another, she commi's adultery (ver. 12), and it will be no excuse at all for her to say that it was with the consent of her husband. Wisdom and grace, holiness and love, reigning in the heart, will make those commands easy which to the carnal mind may be as a heavy yoke.

13 And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them. 14 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. 15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. 16 And he took them up in his arms, put his hands upon them, and blessed them.

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It is looked upon as the indication of a kind and tender disposition, to take notice of little children, and this was remarkable in our Lord Jesus; which is an encouragement not only to little children to apply themselves to Christ when they are very young, but to grown people, who are conscious to themselves of weakness and childishness, and of being, through manifold infirmities, helpless and useless, like little children. Here we have,

Little children brought to Christ. Ver. 13. Their parents, or whoever they were that had the nursing of them, brought them to him, that he should touch them, in token of his commanding and conferring a blessing on them. It does not appear that they needed any bodily cure, nor were they capable of being taught; but it seems, they that had the care of them were mostly concerned about their souls, their better part, which ought to be the principal care of all parents for their children : for that is the principle part, and it is well with them, if it be well with their souls. They believed that Christ's blessing would do their souls good; and therefore to him they brought them, that he might touch them, knowing that he could reach their hearts, when nothing their parents could say to them, or do for them, would reach them. We may present our children to Christ, now that he is in heaven, for from thence he can reach them with his blessing; and therein we may act faith upon the fulness and extent of his grace, the kind intimations he hath always given of favour to the seed of the faithful, the tenor of the covenant with Abraham, and the promise to us and to our children, especially that great promise of pouring his Spirit upon our seed, and his blessing upon our offspring. Isa. xliv. 3.

The disciples discouraged the bringing of the children to Christ―They rebuked them that brought

them; as if they had been sure that they knew their Master's mind in this matter, whereas he had lately cautioned them not to despise the little ones.

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Christ encouraged them. He took it very ill that his disciples should keep them off,- When he saw it, he was much displeased. Ver. 14. "What do you mean? Will you hinder me from doing good-from doing good to the rising generation, to the lambs of the flock?" Christ is very angry with his own disciples, if they discountenance any in coming to him themselves, or in bringing their children to him. He ordered that they should be brought to him, and nothing said or done to hinder them. Suffer little children, as soon as they are capable, to come to me, to offer up their supplications to me, and to receive instructions from me. Little children are welcome betimes to the throne of grace with their hosannas.-He owned them as members of his Church, as they had been of the Jewish Church. He came to set up the kingdom of God among men, and took this occasion to declare that that kingdom admitted little children to be the subjects of it, and gave them a title to the privileges of subjects. Nay, the kingdom of God is to be kept up by such they must be taken in when they are little children, that they may be secured for hereafter, to bear up the name of Christ. That there must be something of the temper and disposition of little children found in all that Christ will own and bless. We must receive the kingdom of God as little children (ver. 15); that is, we must stand affected to Christ and his grace as little children do to their parents, nurses, and teachers. We must be inquisitive as children, must learn as children, and in learning must believe. The mind of a child is white paper-a mere blank; you may write upon it what you will. Such must our minds be to the pen of the blessed Spirit. Children are under government; so must we be. Lord, what wilt thou have me to do?" We must receive the kingdom of God as the child Samuel did-" Speak, Lord, for thy servant heareth." Little children depend upon their parents' wisdom and care, are carried in their arms, go where they send them, and take what they provide for them; and thus must we receive the kingdom of God, with an humble resignation of ourselves to Jesus Christ, and an easy dependence upon him, both for strength and righteousness for tuition, provision, and a portion. He received the children, and gave them what was desired (ver. 16),—He took them up in his arms, in token of his affectionate concern for them put his hands upon them, as was desired, and blessed them. See how he out-did the desires of these parents; they begged he would touch them, but he did more, he took them in his arms. Now the Scripture was fulfilled (Isa. xl. 11), "He shall gather the lambs in his arms, and carry them in his bosom." Time was, when Christ himself was taken up in old Simeon's arms (Luke ii. 28); and now he took up these children, not complaining of the burthen (as Moses did, when he was bid to carry Israel, that peevish child, in his bosom, as a nursing father bears the sucking child, Num. xi. 12), but pleased with it. If we in a right manner bring our children to Christ, he will take them up, not only in the arms of his power and providence, but in the arms of his pity and grace (as Ezek. xvi. 8); and underneath them are the everlasting arms. He put his hands upon them, denoting the bestowing his Spirit upon them (for that is the hand of the Lord), and his setting them apart for himself. He blessed them with the spiritual blessings he came to give. Our children are happy, if they have but the Mediator's blessing for their portion. It is true we do not read that he baptized these children; baptism was not fully settled as the door of admission into the Church till after Christ's resurrection; but he asserted their visible church-membership, and by another sign bestowed those blessings upon them, which are now appointed to be conveyed and conferred by baptism, the seal of the promise which is to us and to our children.

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*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? 18 And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. 19 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. 20 And he answered and said unto him, Master, all these have I observed from my youth. 21 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. 22 And he was sad at that saying, and went away grieved: for he had great possessions. 23 And Jesus ¶

k Matt. xix. 16; Luke xviii. 18.

Exod. xx. 14; Rom. xui. 9. m Matt. xvi. 19, 20, xix. 21; Luke xii. 33, xvi. 9. J
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"looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! 24 And the disciples were astonished at his words. But Jesus answered again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! 25 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. 26 And they were astonished out of measure, saying among themselves. Who then can be saved? 27 And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible. 28 Then Peter began to say unto him, Lo, we have left all. and have followed thee. 29 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, 30 But he shall receive an hundred fold 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. 31 But many that are first shall be last; and the last first.

n Matt. xix. 23: Luke xviii. 24. o Job xxxi. 24; Psal. lii. 7, lxii. 10; 1 Tim. vi. 17. p Jer. xxxii 17; Matt. xi.. Luke i. 37. q Matt. xix. 27; Luke xviii. 28. r2 Chron. xxv. 9; Luke xviii. 30. 8 Matt. xix. 30, xx. 16; Luke x. 3

Here is a hopeful meeting between Christ and a young man; such he is said to be (Matt. xix. | 20, 22), and a ruler (Luke xviii. 18), a person of quality. Some circumstances here are, which we had not in Matthew, which makes his address to Christ very promising.

He came running to Christ, which was an indication of his humility; he laid aside the gravity and grandeur of a ruler, when he came to Christ: thus, too, he manifested his earnestness and inportunity; he ran as one in haste, and longing to be in conversation with Christ. He had now HE opportunity of consulting this great Prophet in the things that belonged to his peace, and he would not let slip the opportunity.

He came to him when he was in the way-in the midst of company. He did not insist upon a private conference with him by night, as Nicodemus did, though like him he was a ruler, but when e shall find him without, will embrace that opportunity of advising with him, and not be ashamed. He kneeled to him, in token of the great value and veneration he had for him, as a teacher come from God, and his earnest desire to be taught by him. He bowed the knee to the Lord Jesus, as one that would not only do obeisance to him now, but would yield obedience to him always; he bowed the knee, as one that meant to bow the soul to him.

His address to him was serious and weighty,-Good Master, what shall I do that I may inherit eternal life? Eternal life was an article of his creed, though then denied by the Sadducees, a prevailing party. He thinks it a thing possible that he may inherit eternal life, looking upon it not only as set before us, but as offered to us; he asks, What he shall do now that he may be happy for ever? Most men inquire for good to be had in this world (Psal. iv. 6)—any good. He asks for good to be done in this world, in order to the greatest good in the other world; not, Who will make us to see good? but, Who will make us to do good? Now, this was a very serious question in itself; it was about eternal things, and his own concern in those things. There begins to be some hope of people, when they begin to inquire solicitously what they shall do to get to heaven. It was proposed to a right person, one that was every way fit to answer it, being himself the Way, the Truth, and the Life-the true way to life, to eternal life; who came from heaven on purpose, first to lay open for us, and then to lay open to us-first to make, and then to make known, the way to heaven.-Those who would know what they shall do to be saved, must apply themselves to Christ, and inquire of him: it is peculiar to the Christian religion, both to show eternal life, and to show the way to it. It was proposed with a good design-to be instructed. We find this same question put by a lawyer, not kneeling, but standing up (Luke x. 25), with a bad design-to pick quarrels with him; he "tempted him, saying, Master, what shall I do?" It is not so much the good words as the good intention of them that Christ looks at.

Christ encouraged this address (1) By assisting his faith. Ver. 18. He called him good Master; Christ would have him mean thereby, that he looked upon him to be God, since there is none good but one, that is, God, who is one, and his name one. Zech. xiv. 9. (2.) By directing

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his practice (ver. 19),-Keep the commandments; and thou knowest what they are. He mentions the six commandments of the second table, which prescribe our duty to our neighbour. He inverts the order, putting the seventh commandment before the sixth, to intimate that adultery is a sin no less heinous than murder itself. The fifth commandment is here put last, as that which should especially be remembered and observed, to keep us to all the rest. Instead of the tenth commandment, Thou shalt not covet, our Saviour here puts, Defraud not. "Thou shalt rest contented with thy own, and not seek to increase it by the diminution of other men's." It is a rule of justice not to advance or enrich ourselves by doing wrong or injury to any other.

The young man bade fair for heaven, having been free from any open gross violations of the Divine commands. Thus far he was able to say, in some measure (ver. 20), Master, all these have I observed from my youth. He thought he had, and his neighbours thought so too.-Ignorance of the extent and spiritual nature of the divine law, makes people think themselves in a better condition than really they are. Paul was alive without the law. But when he saw that to be spiritual, he saw himself to be carnal. Rom. vii. 9, 14. However, he that could say he was free from scandalous sin, went farther than many in the way to eternal life. But though we "know nothing by ourselves, yet are we not thereby justified." 1 Cor. iv. 4.

Christ had a kindness for him,-Jesus, beholding him, loved him. Ver. 21. He was pleased to find that he had lived inoffensively, and pleased to see that he was inquisitive how to live better than so. Christ particularly loves to see young people, and rich people, asking the way to heaven, with their faces thitherward.

But though appearances were so favourable, there was a sorrowful parting between Christ and this young man.

Christ gave him a command of trial, by which it would appear whether he did in sincerity aim at eternal life, and press towards it. He seemed to have his heart much upon it, and if so, he is what he should be; but has he indeed his heart upon it? Bring him to the touchstone.-Can he find in his heart to part with his riches for the service of Christ? He hath a good estate, and now, shortly, at the first founding of the Christian Church, the necessity of the case will require that those who have lands, sell them, and lay the money at the apostles' feet; and how will he dispense with that? Acts iv. 34, 35. After awhile, tribulation and persecution will arise, because of the word, and he must be forced to sell his estate, or have it taken from him; and how will he like that? Let him know the worst now; if he will not come up to these terms, let him quit his pretensions; as good at first as last. "Sell whatsoever thou hast over and above what is necessary for thy support;" probably, he had no family to provide for; let him, therefore, be a father to the poor, and make them his heirs. Every man, according to his ability, must relieve the poor, and be content, when there is occasion, to straiten himself to do it. Worldly wealth is given us, not only as maintenance to bear our charges through the world, according to our place in it, but as a talent, to be used and employed for the glory of our great Master in this world, who hath so ordered it, that the poor we should have always with us as his receivers.-Can he find in his heart to go through the hardest, costliest services he may be called to as a disciple of Christ, and depend upon him for a recompense in heaven? He asks Christ what he shall do more than he has done to obtain eternal life, and Christ puts it to him whether he has indeed that firm belief of, and that high value for, eternal life that he seems to have. Doth he really believe there is a treasure in heaven sufficient to make up all he can leave, or lose, or lay out for Christ? Is he willing to deal with Christ upon trust? Can he give him credit for all he is worth, and be willing to bear a present cross, in expectation of a future crown?

Upon this he flew off (ver. 22),-He was sad at that saying; was sorry that he could not be a follower of Christ upon any easier terms than leaving all to follow him; that he could not lay hold on eternal life, and keep hold of his temporal possessions too. But since he could not come up to the terms of discipleship, he was so fair as not to pretend to it; he went away grieved. Here appeared the truth of that (Matt. vi. 24), "Ye cannot serve God and mammon ;" while he held to mammon he did in effect despise Christ, as all those do who prefer the world before him. He bids for what he has a mind for in the market, yet goes away grieved, and leaves it, because he cannot have it at his own price. Two words to a bargain. Motions are not marriages. That which ruined this young man was, he had great possessions. Thus the prosperity of fools destroys them; and those who spend their days in wealth are tempted to say to God, Depart from us; or to their hearts, Depart from God.

Here is Christ's discourse with his disciples. We are tempted to wish that Christ had mollified that saying which frightened this young man from following him, and by any explanation taken off the harshness of it. But he knew all men's hearts; he would not court him to be his follower, because he was a rich man and a ruler; but, if he will go, let him go. Christ will keep no man

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