14 Even so it is not the will of your Father which is in hea ven, that one of these little ones should perish.

15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.

16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.

17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a dheathen man and a publican.

18 Verily I say unto you, Whatsoever ye shall bind on earth, shall be bound in heaven: and whatsoever ye shall loose on earth, shall be loosed in heaven.

a Lev. 19. 17. Ecclus 19 13. Luke 17 3-b James 5. 2. 1 Pet. 3. 1.-e Dey, 17. 6. 19. 15. John 8. 17 2 Cor 13. 1. Heh 19 Nom. 16 17. 1 Cor 5. 9. 2 Thess. 3. 6, 14. 2 John 10.- Ch. 16. 19. John 2), 23. 1 Cor. 5. 4.

will seldom offend others, and never be offended himself. J WESLEY.

Reproving a brother who had sinned, was a positive command under the law. See Lev. xix. 17. And the Jews have a saying, that one of the causes of the ruin of their nation was, "No man reproved another."-On the word Church-see at the end of chap. xvi.

18. Whatsoever ye shall bind, &c.] Whatever determinations ye make in conformity to these directions for your conduct to an offending brother, will be accounted just, and ratified by the Lord. See on ch. xvi. 19. and to what is there said, the following observations may be profitably added.

to his disciples, &c.

19 Again I say unto you, That if two of you shall agree on
earth, as touching any thing that they shall ask, it shall be
done for them of iny Father which is in heaven.

20 For where two or three are gathered together in my
name,
there am I in the midst of them.
21 Then came Peter to him, and said, Lord, how oft shall my
brother sin against me, and I forgive him i till seven times?
22 Jesus saith unto him, I say not unto thee, Until seven
times: k but, Until seventy times seven.

23 Therefore is the kingdom of heaven likened unto a cer
tain king, which would take account of his servants.
24 And when he had begun to reckon, one was brought unto
him which owed him ten thousand talents.

25 But forasmuch as he had not to pay, his lord commanded

fCh 5.34- 1 John 32 & 5, 11, -h Dan. 2, 17, 18 John 14. R-15 & 15, 23. Acts 18. & 4 7 1 Cor 54- Luke 17 4-kb 14. Mark 11 2. Cod VB1 A talent is 750 ounces of silver, which, after five shillings the ounce, is 1871, 198. cal instruments set to the same key, and playing the same tune: here, it means a perfect agreement of the hearts, desires, wishes, and voices, of two or more persons praying to God. It also intimates that as a number of musical instruments, skilfully played, in a good concert, are pleasing to the ears of men, so a number of persons united together in warm. earnest, cordial prayer, is highly pleasing in the sight and ears of the Lord. Now this conjoint prayer refers, in all probability, to the binding and loosing in the preceding verse; and thus we see what power faithful prayer has with God!

It shall be done for them] What an encouragement to pray! even to two, if there be no more disposed to join in this heavenly work.

20. For where two-are gathered together in my name】 There are many sayings among the Jews almost exactly similar to this, such as, Wherever even two persons are sitting in discourse concerning the law, the Divine presence is among them.-See touch more in Schoettgen. And the fol lowing, among the ancient Hindoos, is like unto it. "When Brahma, the Lord of creation, had formed mankind, and at the same time appointed his worship, he spoke and said, With this worship pray for increase, and let it be that on which ye shall depend for the accomplishment of all your wishes. With this remember God, that God may remember vou. Remember one another, and ye shall obtain supreme

you the enjoyment of your wishes: he who enjoyeth what hath been given unto him by God, and offereth not a portion unto him, is even as a thief. Know that good works come from Brahma, whose nature is incorruptible; wherefore, the omnipresent Brahma, IS PRESENT IN THE WORSHIP."-See the Bhagvat Geeta, p. 45, 46.

Όσα εανόησητε και όσα εαν λύσητε. Binding and loosing, in this place, and in Matt. xvi. 19. is generally restrained by Christian interpreters, to matters of discipline and authority. But it is as plain as the sun, by what occurs in numberless places dispersed throughout the Mishna, and from thence commonly used by the later rabbins, when they treat of ri tual subjects, that binding signified, and was commonly understood by the Jews at that time to be a declaration that any thing was unlawful to be done: and loosing signified on the contrary, a declaration that any thing may be lawfully done. Our Saviour spoke to his disciples in a language which they understood, so that they were not in the least at a loss to comprehend his meaning; and its being obsolete to us, is no manner of reason why we should conclude that it was ob-happiness. God being remembered in worship, will grant scure to them. The words bind and loose, are used in both places, in a declaratory sense, of taings, not of persons. It is and ora, in the neuter gender, sotn in chap. xvi. and here in this: i. e. Whatsoever thing or things ye shall bind or loose. Consequently, the same commission which was given at first to St. Peter alone, (chap. xvi. 19.) was afterward enlarged to all the apostles. St. Peter had made a confession, that Jesus was the Christ, the Son of God. His confession of the divinity of our Lord, was the first that ever was made by man; to him, therefore, were given the keys of the kingdom of heaven, i. e. God made choice of him among all the apostles, that the Gentiles should first, by his mouth, hear the word of the Gospel, and believe. He first opened the kingdom of heaven to the Gentiles, when he preached to Cornelius. It was open to the Jews all along before; but if we should suppose that it was not, yet to them also did St. Peter open the king dom of heaven in his sermon at the great Pentecost. Thus then St. Peter exercised his two keys; that for the Jews at the great Pentecost; and that for the Gentiles, when he admitted Cor nelius into the church. And this was the reward of his first confession, in which he owned Jesus to be the promised Messiah. And what St. Peter loosed, i. e. declared as cessary to be believed and practised by the disciples here, was ratified above. And what he declared unlawful to be believed and practised, (i. e. what he bound,) was actually forbidden by God himself.

In my name] Seems to refer particularly to a public profession of Christ and his Gospel.

There am I in the midst] None but God could say these words, to say them with truth, because God alone is every where present, and these words refer to his omnipresence. Wherever-suppose millions of assemblies were collected in the same moment, in different places of the creation, (which is a very possible case,) this promise states, that Jesus is in each of them. Can any, therefore, say these words, except that God who fills both heaven and earth? But Jesus says these words: ergo-Jesus is God. Let it be observed, that Jesus is not among thein to spy out their sins, or to mark down the imperfections of their worship; but to enlighten, strengthen, confort, and save them.

21. Till seren times?] Though seren was a number of perfection among the Hebrews, and often meant much more than the units in it imply; yet it is evident that Peter uses it here in its plain literal sense, as our Lord's words sufficiently testify. It was a maxim among the Jews, never to forgive more than thrice: Peter enlarges this charity more than one half; and our Lord makes even his enlargement septuple, see ver. 22. Revenge is natural to man, i. e. man is naturally a vindictive heing, and, in consequence, nothing is more dimcult to him than forgiveness of injuries.

"I own myself obliged to Dr. Lightfoot for this interpre tation of the true notion of binding and loosing. It is a noble one, and perfectly agrees with the ways of speaking then in use among the Jews. It is observable, that these phrases of binding and loosing occur no where in the New Testament, 22. Seventy times seven.] There is something very rebut in St. Matthew, who is supposed to have written bis Gos-markable in these words, especially if collated with Gen. iv. pel first in Hebrew, from whence it was translated into Greek, 24. where the very same words are used-"If any man kill Laand then the force and use of the expression will better ap- MECH, he shall be avenged seventy times seren." The just pear." Dr. Wotton's Miscell. Discourses, vol. i. p. 309, &c. &c. God punishes sin in an exemplary manner. Sinful man, "The phrases to bind and to loose, were Jewish, and most who is exposed to the stroke of divine justice, should be frequent in their writers. It belonged only to the teachers abundant in forgiveness, especially as the merciful only shall among the Jews, to bind and to loose. When the Jers set find mercy. See the note on chap. v. 7. and on vi. 14, 15. any apart to be a preacher, they used these words, Take thou The sum seventy times seven makes four hundred and nineliberty to teach what is BOUND, and what is LOOSE." Strype's ty. Now an offence, properly such, is that which is given Preface to the Posthumous Remains of Dr. Lightfout, page 39. wantonly, maliciously, and without ANY PROVOCATION. It is 19. Again I say unto you] The word auny, verily, is add my opinion, that let a man search ever so accurately, he will ed here, in ninety-eight MSS. (many of which are of the great-not find that he has received, during the whole course of his est antiquity and importance) seven editions, all the Arabic, life, four hundred and ninety such offences. If the man the Slavonic, and several of the Itala. The taking in or leav- who receives the offence, has given any cause for it, in ing out such a word, may appear to some a matter of indiffer- that case, the half of the offence, at least, towards his brother, ence; but as I am fully convinced Jesus Christ never spoke a ceases. useless or a needless word, iny maxim is, to omit not one syllable that I am convinced (from such authority as the above) he has ever used, and to take in nothing that he did not speak. It makes the passage much more emphatic-Again, VERILY, I say unto you, &c.

If two of you shall agree Συμφωνησωσιν, symphonize, or harmonize. It is a metaphor taken from a number of musi

23. Therefore is the kingdom] In respect to sin, cruelty, and oppression, God will proceed in the kingdom of heaven (the dispensation of the Gospel) as he did in former times; and every person shall give an account of himself to God. Every sin is a debt contracted with the justice of God; men are all God's own servants, and the day is at hand in which their Master will settle accounts with them, inquire into their

$2pal Neblio For, Les might h'm.—c The Row say penny is the eighth d Pa 22 1. & 78.38.— e Ja. 2. 13. —fLk 6 36 — Ch.5.25, 56, 129–14.—h Pr 21.13 Ch. put dan hate which nha “the mice, ice momente half-penny Ch 202-6. 12. Mk 11.26. Js. 2.13.-i Mk. 1.95, Lev. 19.1. J'ph.4.2. Col. 3. 13. Ja, 2. 13. work, and pay them their wages, Great Judge! what an awful time inust this be, when with multitudes nothing shall be found but six and insolvency!

1. And he would not, &c.] To the unmerciful, God will show no mercy; this is an eternal purpose of the Lord which hever can be changed. God teaches us what to do to a fellow anner, by what He does to us. Our fellow-servant's debt to us, and ours to God, are as one hundred denarii, to ten thou-person be poor, or comparatively poor, is his imprisonment Batid talents! When we humble ourselves before him, God freely forgives us all this mighty sum! and shall we exact from our brother recompense for the most trifling faults? Reader, if thou art of this uninerciful, unforgiving cast, read out the chapter.

9*

Christ heals

ST. MATTHEW.

the multitudes, de.

and Father? To a debtor, who can expect forgiveness only for forgery, in 1777, and the above note was written only seven on the condition of forgiving others? To a servant, who years before. should obey his Master and to a criminal, who is in daily The unbridled and extravagant appetites of men, some expectation of his Judge and final sentence?" Little did he times require a rigour even beyond the law, to suppress them. think, when he wrote this sentence, that himself should be a While then we learn lessons of humanity from what is be melancholy proof, not only of human weakness, but of the re-fore us, let us also learn lessons of prudence, sobriety, and lentless nature of those laws by which property, or rather moderation. The parable of the two debtors is blessedly cal money, is guarded. The unfortunate Dr. Dodd was hanged culated to give this information.

CHAPTER XIX.

Jesus leaves Galilee, and comes into the coasts of Judea, and is followed by great multitudes, whom he heals, 1, 2. The ques tion of the Pharisees concerning divorce answered, and the doctrine of marriage explained, 3-9. The inquiry of the disciples on this subject, 10. Our Lord's answer, explaining the case of eunuchs, 11, 12. Little children brought to Christ for his blessing, 13-15. The case of the young man who wished to obtain eternal life, 16-22. Our Lord's reflections on this case, in which he shows the difficulty of a rich man's salvation, 23-26. What they shall possess who have left all for Christ's sake and the Gospel, 27-29. Hoo many of the first shall be last, and the last first, 30. [A. M. 4033. A. D. 29. An. Olymp. CCII. 1.]

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,

a Mark 1, 1. John 10, 40-b Ch. 12. 15.-e Gen. 127, & 5. 2. Mal. 2. 15.-d Gen. 2 M Mark 1.5-9 Ephes, 6. 31.

NOTES-Verse 1. 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 Mark x. 1. Luke ix. 51.

Jesus came from Galilee (which lay to the north of Judea) into the coasts of Judea; and from thence in his way to Jeru. salem, he went through Jericho, (chap. xx. 17, 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 repay, especia ly with a genitive case as here, has sometimes this signification: see on John vi. 22. see also Bp. Pearce.

2. Great multitudes followed him] Some to be instructedsome to be healed-some through curiosity-and some to ensnare him.

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

to censure.

that he which made them at the beginning, made them male and female,

5 And said, J For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh7

6 Wherefore they are no inore twain, but one flesh. What therefore God hath joined together, let not man put asunder. 7 They say unto him, f Why did Moses then command to give a writing of divorcement, and to put her away?

e1 Corinthians ti. 16. & 7. 2.—f Deuteronomy 24. 1. Chapter 5. 31. Mark 10. 4. Luke 16. IS.

to me, that the words in Gen, ii. 24. 178 ~ lebusar 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 connexion. Thus, they too (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. ii. 24.

6. What therefore God hath joined together] EvveČevčev, yoked together, as oren 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 armis, to show that they were to be one, closely united, and pulling equally together in all the concerns of life. See KYPKE in loco.

Is it lawful-for every cause?] Instead of atriav, fault, cause, reason, three MSS. and the Coptic version read αμαρ ria, sin or transgression: this was probably the original reading the first syllable being lost, apriav alone would remain, which a subsequent transcriber would suppose to be a mistake for airiay, 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 SHAMMAL, and that of HILLEL On the question of divorce, the school of Shammai maintained, that a man could not legally pot away his wife, except for whoredom. The school of Hille! taught, that a man might put away his wife for a multi-dove, the emblem of conjugal fidelity, which they appear to tude of other canses, 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 chap. v. 30. 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.

4. 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 ori ginal 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.

5. For this cause] Being created for this very purpose, that they might glorify their Maker in a matrimonial connexion. A man shall leave (Karadenḥai, 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, prokodλnInterai, shall be firmly cemented to his wife. A beautiful metaphor, which most forcibly inti. mates 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 pa dabak 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. Further, it appears 90

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 repre resented as winged, to show the alacrity with which the husband and wife should help, comfort, and support each other; 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 at tendant on pure matrimonial connexions. 3. Hymen or Mar riage 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 thral dom or slavery) but it is a chain of pearls; to show that the union is precious, beautiful, and delightful. 5. They hold a 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. 4 winged Cupid, or loce, is represented as having gone before them, preparing the nuptial jeast; to intimate that active af fections, 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 blest 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 retined 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.

7. Why did Moses then command to give a writing of di vorcement?] 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 rever ence for the Sacred Writings, and, strange as it may appea

12. Eunuchs] Envoyos, from cvvny exew, to have the care of the bed, or bedchamber; this being the principal employ. & Moses, because of the hardness of your hearts] It is dan-inent of eunuchs in the Eastern countries, particularly in the perons to tolerate the least evil, though prudence itself may apartments of queens and princesses. These are they whom require it, becanse toleration, in this case, raises itself insen- our Lord says are made eunuchs by men, merely for the bly into permission, and permission soon sets up for comabove purpose. mand Moses perceived that if divorce were not permitted, in many cases, the women would be exposed to great hard. ships through the cruelty of their husbands: for so the word Arporapdia, 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 which is the first word in it, and sig. nifies, 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 diturce between Eve and Adam; nor did he or his family practise polygamy. But our Lord, by the beginning, may mean the original intention or design.

The commandments

ST. MATTHEW.

17 And he said unto him, Why callest thou me good 3 there 18 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, Thon 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 trea. sure in heaven: and come and follow me.

a Exol. 20. 13. Deu 5. 17-b Ch. 15. 4.-c Lev. 19. 13 Gal 5. 14. James 2. 8-d Ch. 6. 20. Luke 12. 33. & 16. 9. 1 Tim. 6. 18, 19.

Ch. 2. Ron. 13.9.
Acts 2 46. & 4. 31. 35

Good, &c.] Much instruction may be had from seriously attending to the conduct, spirit, and question of this person. 1. He came running, (Mark x. 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 chap. xvii. 14. 3. He came in the spirit of a disciple, or scholar, desiring to be taught a Inatter 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 shall I do? 5. His question was the most interesting and important that any

soul can ask of God-How shall I be saved?

to be observed. 22 But when the young man beard that saying, he went away sorrowful: for he had great possessions. 231 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 ama
zed, 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, bwe
Mark 10. 24. 1 Cor. 196 1 Tim 69, 10-f Gen. 18. 14. 1442
Zech 8 6 Luke 1. 37. & 15, 27-g Mark 10. Luke 195–
Ch 4.20. Luke 5. 11.

e Ch 13. 22. 2. Jer 2 17. h Deu. 3.9

which we desire to be happy, by which we seek the happi ness 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 enjoyinent of God But self-lore 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.

20. All these have I kept] I have made these precepts the tween this and our Lord's word. He says, ver. 17. nov 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 (covλağa) have I observed; I have paid attention to, and endeavoured 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 onission, and Griesbuch 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.

17. Why callest thou me good? Or, Why dost thou question me concerning that good thing? Tuε Eporas Tepi Tow ayafov. This important reading is found in BDL. three others, the Coptic, Sahidic, Armenian, Ethiopic, latter Sy riac, Vulgate, Saron; all the Itala but one. Origen, Euse-rule of my life. There is a difference worthy of notice be bius, Cyril, Dionysius, Arcop. Antiochus, Novatian, Jerom, Augustin, and Jurencus. 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 in terlined. And instead of None is good but the one God, he goes on to read, on nearly the same respectable authorities, ets 85ivo ayados. There is one who is good. Let it be observed also that in the 16th verse, instead of dicaoxadɛ ayate, good Teacher, dicagrade, only, is read by BDL. one other, one Evangelistarinn, 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, 21. If thou wilt he perfect] Teλcing strai, to be complete; to in the cominon editions, has been considered by some writers have the business finished, and all kindrances to thy salvation as an incontrovertible proof against the Divinity or godhead removed, go and sell that thou hast-go and dispose of thy of Christ. A very learned person, in his note on this place, possessions, to which it is evident his heart was too much at thus concludes concerning it: "Therefore our Saviour can- tached, and give to the poor-for thy goods will be a continual not be Gon: and the notion of, I know not what, a Trin. snare to thee if thou keep them, and thou shalt have treasure ity in Unity, THREE Gods in ONE, is here proved, beyond all in heaven-the loss, if it can be called such, shall be made controversy, by the unequivocal declaration of JESUS CHRIST amply up to thee in that eternal life about which thou inqui HIMSELF, to be ERRONEOUS and IMPOSSIBLE." Not so. One of rest-and come and follow me--be my disciple, and I will ap the greatest critics in Europe, not at all partial to the God-point thee to preach the kingdom of God to others. This was head of Christ, has admitted the above readings into his the usual call which Christ gave to his disciples. See Matt. iv. text, on evidence which he judged to be unexceptionable. 19. viii. 22. ix. 9. Mark ii. 14. and it is pretty evident from If they be the true readings, they destroy the whole doctrine this, that he intended to make him a preacher of his salvation. built on this text: and indeed the utmost that the enemies How many, by their attachment to filthy lucre, have lost the of the Trinitarian doctrine can now expect from their formi honour of becoming or continuing ambassadors for the Most dable opponents, concerning this text, is to leave it neuter. High. See on Mark x. 21.

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.

18. Thou shalt do no murder, &c.] 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 cominandments 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.

19. Honour thy father and thy mother] Lov, thy, is omitted by almost every MS. of respectability.

What lack Iyet?] 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.

22. 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 good in the place of the supreme God. See on Mark x. 22.

23. 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. 1 John ii. 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 be

Thou shalt love thy neighbour as thyself Self-lore, 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 pro-lieves him! perly termed self-hatred, or self murder. If I am to love my neighbour as myself, and this "love worketh no ill to its neighbour," 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|

24. A camel] Instead of kapnλor, camel, six MSS. read pilov, cable, a mere gloss inserted by some who did not know that the other was a proverb commom enough among t the penple of the East. : The

There is an expression similar to this in the Koran.