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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>M A T T H E W.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XIX.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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In this chapter, we have,
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I. Christ changing his quarters, leaving Galilee, and coming into the
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coasts of Judea,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:1,2">ver. 1, 2</A>.
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II. His dispute with the Pharisees about divorce, and his discourse
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with his disciples upon occasion of it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:3-12">ver. 3-12</A>.
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III. The kind entertainment he gave to some little children which were
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brought to him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:13-15">ver. 13-15</A>.
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IV. An account of what passed between Christ and a hopeful young
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gentleman that applied himself to him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:16-22">ver. 16-22</A>.
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V. His discourse with his disciples upon that occasion, concerning the
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difficulty of the salvation of those that have much in the world, and
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the certain recompence of those that leave all for Christ,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:23-30">ver. 23-30</A>.</P>
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</FONT>
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<A NAME="Mt19_1"> </A>
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<A NAME="Mt19_2"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Christ Leaves Galilee and Enters Judea.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 And it came to pass, <I>that</I> when Jesus had finished these
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sayings, he departed from Galilee, and came into the coasts of
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Judea beyond Jordan;
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2 And great multitudes followed him; and he healed them there.
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</FONT></P>
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<P>
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We have here an account of Christ's removal. Observe,</P>
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<P>
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1. He left Galilee. There he had been brought up, and had spent the
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greatest part of his life in that remote despicable part of the
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country; it was only upon occasion of the feasts, that he <I>came up to
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Jerusalem, and manifested himself there;</I> and, we may suppose, that,
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having no constant residence there when he did come, his preaching and
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miracles were the more observable and acceptable. But it was an
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instance of his humiliation, and in this, as in other things, he
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appeared in a mean state, that he would go under the character of a
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Galilean, a north-countryman, the least polite and refined part of the
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nation. Most of Christ's sermons hitherto had been preached, and most
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of his miracles wrought, in Galilee; but now, having <I>finished these
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sayings, he departed from Galilee,</I> and it was his final farewell;
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for (unless his <I>passing through the midst of Samaria and
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Galilee,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+17:11">Luke xvii. 11</A>,
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was after this, which yet was but a visit <I>in transitu--as he passed
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through the country</I>) he never came to Galilee again till after his
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resurrection, which makes this transition very remarkable. Christ did
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not take his leave of Galilee till he had done his work there, and then
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he departed thence. Note, As Christ's faithful ministers are not taken
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out of the world, so they are not removed from any place, till they
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have finished their testimony in that place,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+11:7">Rev. xi. 7</A>.
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This is very comfortable to those that follow not their own humours,
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but God's providence, in their removals, that their sayings shall be
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finished before they depart. And who would desire to continue any where
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longer than he has work to do for God there?</P>
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<P>
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2. <I>He came into the coasts of Judea, beyond Jordan,</I> that
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<I>they</I> might have their day of visitation as well as Galilee, for
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they also belonged <I>to the lost sheep of the house of Israel.</I> But
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still Christ kept to those parts of Canaan that lay towards other
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nations: Galilee is called <I>Galilee of the Gentiles;</I> and the
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Syrians dwelt beyond Jordan. Thus Christ intimated, that, while he kept
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within the confines of the Jewish nation, he had his eye upon the
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Gentiles, and his gospel was aiming and coming toward them.</P>
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<P>
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3. <I>Great multitudes followed him.</I> Where Shiloh is, there will
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<I>the gathering of the people be.</I> The <I>redeemed of the Lord</I>
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are such as <I>follow the Lamb whithersoever he goes,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+14:4">Rev. xiv. 4</A>.
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When Christ departs, it is best for us to follow him. It was a piece of
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respect to Christ, and yet it was a continual trouble, to be thus
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crowded after, wherever he went; but he sought not his own ease, nor,
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considering how mean and contemptible this mob was (as some would call
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them), his own honour much, in the eye of the world; he <I>went about
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doing good;</I> for so it follows, <I>he healed them there.</I> This
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shows what they followed him for, to have their sick healed; and they
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found him as able and ready to help here, as he had been in Galilee;
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for, wherever this <I>Sun of righteousness arose,</I> it was <I>with
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healing under his wings. He healed them there,</I> because he would not
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have them follow him to Jerusalem, lest it should give offence. <I>He
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shall not strive, nor cry.</I></P>
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<A NAME="Mt19_3"> </A>
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<A NAME="Mt19_4"> </A>
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<A NAME="Mt19_5"> </A>
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<A NAME="Mt19_6"> </A>
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<A NAME="Mt19_7"> </A>
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<A NAME="Mt19_8"> </A>
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<A NAME="Mt19_9"> </A>
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<A NAME="Mt19_10"> </A>
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<A NAME="Mt19_11"> </A>
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<A NAME="Mt19_12"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Law of Divorce.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>3 The Pharisees also came unto him, tempting him, and saying
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unto him, Is it lawful for a man to put away his wife for every
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cause?
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4 And he answered and said unto them, Have ye not read, that he
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which made <I>them</I> at the beginning made them male and female,
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5 And said, For this cause shall a man leave father and mother,
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and shall cleave to his wife: and they twain shall be one flesh?
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6 Wherefore they are no more twain, but one flesh. What
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therefore God hath joined together, let not man put asunder.
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7 They say unto him, Why did Moses then command to give a
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writing of divorcement, and to put her away?
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8 He saith unto them, Moses because of the hardness of your
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hearts suffered you to put away your wives: but from the
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beginning it was not so.
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9 And I say unto you, Whosoever shall put away his wife, except
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<I>it be</I> for fornication, and shall marry another, committeth
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adultery: and whoso marrieth her which is put away doth commit
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adultery.
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10 His disciples say unto him, If the case of the man be so
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with <I>his</I> wife, it is not good to marry.
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11 But he said unto them, All <I>men</I> cannot receive this saying,
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save <I>they</I> to whom it is given.
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12 For there are some eunuchs, which were so born from <I>their</I>
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mother's womb: and there are some eunuchs, which were made
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eunuchs of men: and there be eunuchs, which have made themselves
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eunuchs for the kingdom of heaven's sake. He that is able to
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receive <I>it,</I> let him receive <I>it.</I>
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</FONT></P>
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<P>
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We have here the law of Christ in the case of divorce, occasioned, as
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some other declarations of his will, by a dispute with <I>the
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Pharisees.</I> So patiently did he endure the contradiction of sinners,
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that he turned it into instructions to his own disciples! Observe,
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here</P>
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<P>
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I. The case proposed by the Pharisees
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:3"><I>v.</I> 3</A>);
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<I>Is it lawful for a man to put away his wife?</I> This they asked,
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tempting him, not desiring to be taught by him. Some time ago, he had,
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in Galilee, declared his mind in this matter, against that which was
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the common practice
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+5:31,32"><I>ch.</I> v. 31, 32</A>);
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and if he would, in like manner, declare himself now against divorce,
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they would make use of it for the prejudicing and incensing of the
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people of this country against him, who would look with a jealous eye
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upon one that attempted to cut them short in a liberty they were fond
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of. They hoped he would lose himself in the affections of the people as
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much by this as by any of his precepts. Or, the temptation might be
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designed this: If he should say that divorces were not lawful, they
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would reflect upon him as an enemy to the law of Moses, which allowed
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them; if he should say that they were, they would represent his
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doctrine as not having that perfection in it which was expected in the
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doctrine of the Messiah; since, though divorces were tolerated, they
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were looked upon by the stricter sort of people as not of good report.
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Some think, that, though the law of Moses did permit divorce, yet, in
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assigning the just causes for it, there was a controversy between the
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Pharisees among themselves, and they desired to know what Christ said
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to it. Matrimonial cases have been numerous, and sometimes intricate
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and perplexed; made so not by the law of God, but by the lusts and
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follies of men; and often in these cases people resolve, before they
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ask, what they will do.</P>
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<P>
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Their question is, <I>Whether a man may put away his wife for every
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cause.</I> That it might be done for some cause, even for that of
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fornication, was granted; but may it be done, as now it commonly was
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done, by the looser sort of people, for every cause; for any cause that
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a man shall think fit to assign, though ever so frivolous; upon every
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dislike or displeasure? The toleration, in this case, permitted it,
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<I>in case she found no favour in his eyes, because he hath found some
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uncleanness in her,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+24:1">Deut. xxiv. 1</A>.
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This they interpreted so largely as to make any disgust, though
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causeless, the ground of a divorce.</P>
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<P>
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II. Christ's answer to this question; though it was proposed to tempt
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him, yet, being a case of conscience, and a weighty one, he gave a full
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answer to it, not a direct one, but an effectual one; laying down such
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principles as undeniably prove that such arbitrary divorces as were
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then in use, which made the matrimonial bond so very precarious, were
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by no means lawful. Christ himself would not give the rule without a
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reason, nor lay down his judgment without scripture proof to support
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it. Now his argument is this; "If husband and wife are by the will and
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appointment of God joined together in the strictest and closest union,
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then they are not to be lightly, and upon every occasion, separated; if
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the know be sacred, it cannot be easily untied." Now, to prove that
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there is such a union between man and wife, he urges three things.</P>
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<P>
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1. The creation of Adam and Eve, concerning which he appeals to their
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own knowledge of the scriptures; <I>Have ye not read?</I> It is some
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advantage in arguing, to deal with those that own, and have read, the
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scriptures; <I>Ye have read</I> (but have not considered) <I>that he
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which made them at the beginning, made them male and female,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+1:27,5:2">Gen. i. 27; v. 2</A>.
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Note, It will be of great use to us often to think of our creation, how
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and by whom, what and for what, we were created. <I>He made them male
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and female,</I> one female for one male; so that Adam could not divorce
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his wife, and take another, for there was no other to take. It likewise
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intimated an inseparable union between them; Eve was a rib out of
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Adam's side, so that he could not put her away, but he must put away a
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piece of himself, and contradict the manifest indications of her
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creation. Christ hints briefly at this, but, in appealing to what they
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had read, he refers them to the original record, where it is
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observable, that, though the rest of the living creatures were made
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male and female, yet it is not said so concerning any of them, but only
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concerning mankind; because between man and woman the conjunction is
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rational, and intended for nobler purposes than merely the pleasing of
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sense and the preserving of a seed; and it is therefore more close and
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firm than that between male and female among the brutes, who were not
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capable of being such help--meets for one another as Adam and Ever
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were. Hence the manner of expression is somewhat singular
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+1:27">Gen. i. 27</A>),
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<I>In the image of God created he him, male and female created he them;
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him</I> and <I>them</I> are used promiscuously; being one by creation
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before they were two, when they became one again by marriage-covenant,
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that oneness could not but be closer and indissoluble.</P>
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<P>
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2. The fundamental law of marriage, which is, that <I>a man shall leave
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father and mother, and shall cleave to his wife,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:5"><I>v.</I> 5</A>.
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The relation between husband and wife is nearer than that between
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parents and children; now, if the filial relation may not easily be
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violated, much less may the marriage union be broken. May a child
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desert his parents, or may a parent abandon his children, for any
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cause, for every cause? No, by no means. Much less may a husband put
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away his wife, betwixt whom, though not by nature, yet by divine
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appointment, the relation is nearer, and the bond of union stronger,
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than between parents and children; for that is in a great measure
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superseded by marriage, when a man must leave his parents, to cleave to
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his wife. See here the power of a divine institution, that the result
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of it is a union stronger than that which results from the highest
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obligations of nature.</P>
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<P>
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3. The nature of the marriage contract; it is a union of persons;
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<I>They twain shall be one flesh,</I> so that
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:6"><I>v.</I> 6</A>)
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<I>they are no more twain, but one flesh.</I> A man's children are
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pieces of himself, but his wife is himself. As the conjugal union is
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closer than that between parents and children, so it is in a manner
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equivalent to that between one member and another in the natural body.
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As this is a reason why husbands should love their wives, so it is a
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reason why they should not put away their wives, for <I>no man ever yet
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hated his own flesh,</I> or cut it off, <I>but nourishes and cherishes
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it,</I> and does all he can to preserve it. They two shall be one,
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therefore there must be but one wife, for God made but one Eve for one
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Adam,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mal+2:15">Mal. ii. 15</A>.</P>
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<P>
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From hence he infers, <I>What God hath joined together, let not man put
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asunder.</I> Note,
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(1.) Husband and wife are of God's joining together;
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<B><I>synezeuxen</I></B>--<I>he hath yoked them together,</I> so the
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word is, and it is very significant. God himself instituted the
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relation between husband and wife in the state of innocence. Marriage
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and the sabbath are the most ancient of divine ordinances. Though
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marriage be not peculiar to the church, but common to the world, yet,
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being stamped with a divine institution, and here ratified by our Lord
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Jesus, it ought to be managed <I>after a godly sort, and sanctified by
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the word of God, and prayer.</I> A conscientious regard to God in this
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ordinance would have a good influence upon the duty, and consequently
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upon the comfort, of the relation.
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(2.) Husband and wife, being joined together by the ordinance of God,
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are not to be put asunder by any ordinance of man. Let not man put them
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asunder; not the husband himself, nor any one for him; not the
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magistrate, God never gave him authority to do it. The God of Israel
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hath said, that <I>he hateth putting away,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mal+2:16">Mal. ii. 16</A>.
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It is a general rule that man must not go about to <I>put asunder what
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God hath joined together.</I></P>
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<P>
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III. An objection started by the Pharisees against this; an objection
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not destitute of colour and plausibility
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:7"><I>v.</I> 7</A>);
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|
"<I>Why did Moses command to give a writing of divorcement,</I> in case
|
|
a man did put away his wife?" He urged scripture reason against
|
|
divorce; they allege scripture authority for it. Note, The seeming
|
|
contradictions that are in the word of God are great stumbling-blocks
|
|
to men of corrupt minds. It is true, <I>Moses was faithful to him that
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appointed him,</I> and commanded nothing but <I>what he received from
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the Lord;</I> but as to the thing itself, what they call a
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|
<I>command</I> was only as <I>allowance</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+24:1">Deut. xxiv. 1</A>),
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and designed rather to restrain the exorbitances of it than to give
|
|
countenance to the thing itself. The Jewish doctors themselves observe
|
|
such limitations in that law, that it could not be done without great
|
|
deliberation. A particular reason must be assigned, the bill of divorce
|
|
must be written, and, as a judicial act, must have all the solemnities
|
|
of a deed, executed and enrolled. It must be given into the hands of
|
|
the wife herself, and (which would oblige men, if they had any
|
|
consideration in them, to consider) they were expressly forbidden ever
|
|
to come together again.</P>
|
|
|
|
<P>
|
|
|
|
IV. Christ's answer to this objection, in which,</P>
|
|
|
|
<P>
|
|
|
|
1. He rectifies their mistake concerning the law of Moses; they called
|
|
it a <I>command,</I> Christ calls it but a <I>permission, a
|
|
toleration.</I> Carnal hearts will take an ell if but an inch be given
|
|
them. The law of Moses, in this case, was a political law, which God
|
|
gave, as the Governor of that people; and it was for reasons of state,
|
|
that divorces were tolerated. The strictness of the marriage union
|
|
being the result, not of a natural, but of a positive law, the wisdom
|
|
of God dispensed with divorces in some cases, without any impeachment
|
|
of his holiness.</P>
|
|
|
|
<P>
|
|
|
|
But Christ tells them there was a reason for this toleration, not at
|
|
all for their credit; <I>It was because of the hardness of your
|
|
hearts,</I> that you were permitted to <I>put away your wives.</I>
|
|
Moses complained of the people of Israel in his time, that <I>their
|
|
hearts were hardened</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+9:6,31:27">Deut. ix. 6; xxxi. 27</A>),
|
|
|
|
hardened against God; this is here meant of their being hardened
|
|
against their relations; they were generally violent and outrageous,
|
|
which way soever they took, both in their appetites and in their
|
|
passions; and therefore if they had not been allowed to put away their
|
|
wives, when they had conceived a dislike of them, they would have used
|
|
them cruelly, would have beaten and abused them, and perhaps have
|
|
murdered them. Note, There is not a greater piece of hard-heartedness
|
|
in the world, than for a man to be harsh and severe with his own wife.
|
|
The Jews, it seems, were infamous for this, and therefore were allowed
|
|
to put them away; better divorce them than do worse, than that <I>the
|
|
altar of the Lord should be covered with tears,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mal+2:13">Mal. ii. 13</A>.
|
|
|
|
A little compliance, to humour a madman, or a man in a frenzy, may
|
|
prevent a greater mischief. Positive laws may be dispensed with for the
|
|
preservation of the law of nature, for God <I>will have mercy and not
|
|
sacrifice;</I> but then those are hard-hearted wretches, who have made
|
|
it necessary; and none can wish to have the liberty of divorce, without
|
|
virtually owning the hardness of their hearts. Observe, He saith, It is
|
|
for the hardness of <I>your</I> hearts, not only theirs who lived then,
|
|
but all their seed. Note, God not only sees, but foresees, the hardness
|
|
of men's hearts; he suited both the ordinances and providences of the
|
|
Old Testament to the temper of that people, both in terror. Further
|
|
observe, The law of Moses considered the hardness of men's hearts, but
|
|
the gospel of Christ cures it; and his grace <I>takes away the heart of
|
|
stone, and gives a heart of flesh.</I> By the law was the knowledge of
|
|
sin, but by the gospel was the conquest of it.</P>
|
|
|
|
<P>
|
|
|
|
2. He reduces them to the original institution; <I>But from the
|
|
beginning it was not so.</I> Note, Corruptions that are crept into any
|
|
ordinance of God must be purged out by having recourse to the primitive
|
|
institution. If the copy be vicious, it must be examined and corrected
|
|
by the original. Thus, when St. Paul would redress the grievances in
|
|
the church of Corinth about the Lord's supper, he appealed to the
|
|
appointment
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+11:23">1 Cor. xi. 23</A>),
|
|
|
|
So and so <I>I received from the Lord.</I> Truth was from the
|
|
beginning; we must therefore enquire for <I>the good old way</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+6:16">Jer. vi. 16</A>),
|
|
|
|
and must reform, mot by later patterns, but by ancient rules.</P>
|
|
|
|
<P>
|
|
|
|
3. He settles the point by an express law; <I>I say unto you</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:9"><I>v.</I> 9</A>);
|
|
|
|
and it agrees with what he said before
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+5:32"><I>ch.</I> v. 32</A>);
|
|
|
|
there it was said in preaching, here in dispute, but it is the same,
|
|
for Christ is constant to himself. Now, in both these places,</P>
|
|
|
|
<P>
|
|
|
|
(1.) He allows divorce, in case of adultery; the reason of the law
|
|
against divorce being this, <I>They two shall be one flesh.</I> If the
|
|
wife play the harlot, and make herself one flesh with an adulterer, the
|
|
reason of the law ceases, and so does the law. By the law of Moses
|
|
adultery was punished with death,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+22:22">Deut. xxii. 22</A>.
|
|
|
|
Now our Saviour mitigates the rigour of that, and appoints divorce to
|
|
be the penalty. Dr. Whitby understands this, not of adultery, but
|
|
(because our Saviour uses the word
|
|
<B><I>porneia</I></B>--<I>fornication</I>) of uncleanness committed
|
|
before marriage, but discovered afterward; because, if it were
|
|
committed after, it was a capital crime, and there needed no
|
|
divorce.</P>
|
|
|
|
<P>
|
|
|
|
(2.) He disallows it in all other cases: <I>Whosoever puts away his
|
|
wife, except for fornication, and marries another, commits
|
|
adultery.</I> This is a direct answer to their query, that it is not
|
|
lawful. In this, as in other things, gospel times are <I>times of
|
|
reformation,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:10">Heb. ix. 10</A>.
|
|
|
|
The law of Christ tends to reinstate man in his primitive integrity;
|
|
the law of love, conjugal love, is no new commandment, but was from the
|
|
beginning. If we consider what mischiefs to families and states, what
|
|
confusions and disorders, would follow upon arbitrary divorces, we
|
|
shall see how much this law of Christ is for our own benefit, and what
|
|
a friend Christianity is to our secular interests.</P>
|
|
|
|
<P>
|
|
|
|
The law of Moses allowing divorce for the hardness of men's hearts, and
|
|
the law of Christ forbidding it, intimate, that Christians being under
|
|
a dispensation of love and liberty, tenderness of heart may justly be
|
|
expected among them, that they will not be hard-hearted, like Jews,
|
|
<I>for God has called us to peace.</I> There will be no occasion for
|
|
divorces, if we <I>forbear one another, and forgive one another, in
|
|
love,</I> as those that are, and hope to be, forgiven, and have found
|
|
God not forward to <I>put us away,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+50:1">Isa. l. 1</A>.
|
|
|
|
No need of divorces, if <I>husbands love their wives, and wives be
|
|
obedient to their husbands,</I> and they live together as heirs of the
|
|
grace of life: and these are the laws of Christ, such as we find not in
|
|
all the law of Moses.</P>
|
|
|
|
<P>
|
|
|
|
V. Here is a suggestion of the disciples against this law of Christ
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:10"><I>v.</I> 10</A>);
|
|
|
|
<I>If the case of the man be so with his wife, it is better not to
|
|
marry.</I> It seems, the disciples themselves were loth to give up the
|
|
liberty of divorce, thinking it a good expedient for preserving comfort
|
|
in the married state; and therefore, like sullen children, if they have
|
|
not what they would have, they will throw away what they have. If they
|
|
may not be allowed to put away their wives when they please, they will
|
|
have no wives at all; though, from the beginning, when no divorce was
|
|
allowed, God said, <I>It is not good for man to be alone, and blessed
|
|
them,</I> pronounced them blessed who were thus strictly joined
|
|
together; yet, unless they may have a liberty of divorce, they think it
|
|
is good for a man not to marry. Note,
|
|
|
|
1. Corrupt nature is impatient of restraint, and would fain break
|
|
Christ's bonds in sunder, and have a liberty for its own lusts.
|
|
|
|
2. It is a foolish, peevish thing for men to abandon the comforts of
|
|
this life, because of the crosses that are commonly woven in with them,
|
|
as if we must needs go out of the world, because we have not every
|
|
thing to our mind in the world; or must enter into no useful calling or
|
|
condition, because it is made our duty to abide in it. No, whatever our
|
|
condition is, we must bring our minds to it, be thankful for its
|
|
comforts, submissive to its crosses, and, as God has done, <I>set the
|
|
one over against the other,</I> and make the best of that which is,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:14">Eccl. vii. 14</A>.
|
|
|
|
If the yoke of marriage may not be thrown off at pleasure, it does not
|
|
follow that <I>therefore</I> we must not come under it; but
|
|
<I>therefore,</I> when we do come under it, we must resolve to comport
|
|
with it, by love, and meekness, and patience, which will make divorce
|
|
the most unnecessary undesirable thing that can be.</P>
|
|
|
|
<P>
|
|
|
|
VI. Christ's answer to this suggestion
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:11,12"><I>v.</I> 11, 12</A>),
|
|
|
|
in which,</P>
|
|
|
|
<P>
|
|
|
|
1. He allows it good for some not to marry; <I>He that is able to
|
|
receive it, let him receive it.</I> Christ allowed what the disciples
|
|
said, <I>It is good not to marry;</I> not as an objection against the
|
|
prohibition of divorce, as they intended it, but as giving them a rule
|
|
(perhaps no less unpleasing to them), that they who have the gift of
|
|
continence, and are not under any necessity of marrying, do best if
|
|
they continue single
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:1">1 Cor. vii. 1</A>);
|
|
|
|
for they that are unmarried have opportunity, if they have but a heart,
|
|
to care more <I>for the things of the Lord, how they may please the
|
|
Lord</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:32-34">1 Cor. vii. 32-34</A>),
|
|
|
|
being less encumbered with the cares of this life, and having a greater
|
|
vacancy of thought and time to mind better things. The increase of
|
|
grace is better than the increase of the family, and fellowship with
|
|
the Father and with his Son Jesus Christ is to be preferred before any
|
|
other fellowship.</P>
|
|
|
|
<P>
|
|
|
|
2. He disallows it, as utterly mischievous, to forbid marriage, because
|
|
<I>all men cannot receive this saying;</I> indeed few can, and
|
|
therefore the crosses of the married state must be borne, rather than
|
|
that men should run themselves into temptation, to avoid them;
|
|
<I>better marry than burn.</I></P>
|
|
|
|
<P>
|
|
|
|
Christ speaks here of a twofold unaptness to marriage.</P>
|
|
|
|
<P>
|
|
|
|
(1.) That which is a calamity by the providence of God; such as those
|
|
labour under who are born eunuchs, or made so by men, who, being
|
|
incapable of answering one great end of marriage, ought not to marry.
|
|
But to that calamity let them oppose the opportunity that there is in
|
|
the single state of serving God better, to balance it.</P>
|
|
|
|
<P>
|
|
|
|
(2.) That which is a virtue by the grace of God; such is theirs who
|
|
<I>have made themselves eunuchs for the kingdom of heaven's sake.</I>
|
|
This is meant of an unaptness for marriage, not in body (which some,
|
|
through mistake of this scripture, have foolishly and wickedly brought
|
|
upon themselves), but in mind. Those have thus made themselves eunuchs
|
|
who have attained a holy indifference to all the delights of the
|
|
married state, have a fixed resolution, in the strength of God's grace,
|
|
wholly to abstain from them; and by fasting, and other instances of
|
|
mortification, have subdued all desires toward them. These are they
|
|
that <I>can receive</I> this saying; and yet these are not to bind
|
|
themselves by a vow that they will never marry, only that, in the mind
|
|
they are now in, they purpose not to marry.</P>
|
|
|
|
<P>
|
|
|
|
Now,
|
|
|
|
[1.] This affection to the single state must be given of God; for none
|
|
can receive it, <I>save they to whom it is given.</I> Note, Continence
|
|
is a special gift of God to some, and not to others; and when a man, in
|
|
the single state, finds by experience that he has this gift, he may
|
|
determine with himself, and (as the apostle speaks,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:37">1 Cor. vii. 37</A>),
|
|
|
|
stand steadfast in his heart, having no necessity, but having power
|
|
over his own will, that he will keep himself so. But men, in this case,
|
|
must take heed lest they boast of a false gift,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+25:14">Prov. xxv. 14</A>.</P>
|
|
|
|
<P>
|
|
|
|
[2.] The single state must be chosen for the kingdom of heaven's sake;
|
|
in those who resolve never to marry, only that they may save charges,
|
|
or may gratify a morose selfish humour, or have a greater liberty to
|
|
serve other lusts and pleasures, it is so far from being a virtue, that
|
|
it is an ill-natured vice; but when it is for religion's sake, not as
|
|
in itself a meritorious act (which papists make it), but only as a
|
|
means to keep our minds more entire for, and more intent upon, the
|
|
services of religion, and that, having no families to provide for, we
|
|
may do the more works of charity, then it is approved and accepted of
|
|
God. Note, That condition is best for us, and to be chosen and stuck to
|
|
accordingly, which is best for our souls, and tends most to the
|
|
preparing of us for, and the preserving of us to, the kingdom of
|
|
heaven.</P>
|
|
|
|
<A NAME="Mt19_13"> </A>
|
|
<A NAME="Mt19_14"> </A>
|
|
<A NAME="Mt19_15"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Christ's Tenderness to Children.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>13 Then were there brought unto him little children, that he
|
|
should put <I>his</I> hands on them, and pray: and the disciples
|
|
rebuked them.
|
|
14 But Jesus said, Suffer little children, and forbid them not,
|
|
to come unto me: for of such is the kingdom of heaven.
|
|
15 And he laid <I>his</I> hands on them, and departed thence.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
We have here the welcome which Christ gave to some little children that
|
|
were brought to him. Observe,</P>
|
|
|
|
<P>
|
|
|
|
I. The faith of those that brought them. How many they were, that were
|
|
brought, we are not told; but they were so little as to be taken up in
|
|
arms, a year old, it may be, or two at most. The account here given of
|
|
it, is, that <I>there were brought unto him little children, that he
|
|
should put his hands on them, and pray,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:13"><I>v.</I> 13</A>.
|
|
|
|
Probably they were their parents, guardians, or nurses, that brought
|
|
them; and herein,
|
|
|
|
1. They testified their respect to Christ, and the value they had for
|
|
his favour and blessing. Note, Those who glorify Christ by coming to
|
|
him themselves, should further glorify him by bringing all they have,
|
|
or have influence upon, to him likewise. Thus give him the honour of
|
|
his unsearchable riches of grace, his overflowing, never-failing,
|
|
fulness. We cannot better honour Christ than by making use of him.
|
|
|
|
2. They did a kindness to their children, not doubting but they would
|
|
fare the better, in this world and the other, for the blessing and
|
|
prayers of the Lord Jesus, whom they looked upon at least as an
|
|
extraordinary person, as a prophet, if not as a priest and king; and
|
|
the blessings of such were valued and desired. Others brought their
|
|
children to Christ, to be healed when they were sick; but these
|
|
children were under no present malady, only they desired a blessing for
|
|
them. Note, It is a good thing when we come to Christ ourselves, and
|
|
bring our children to him, before we are driven to him (as we say) by
|
|
woe-need; not only to visit him when we are in trouble, but to address
|
|
ourselves to him in a sense of our general dependence on him, and of
|
|
the benefit we expect by him, this is pleasing to him.</P>
|
|
|
|
<P>
|
|
|
|
They desired that he would put his hands on them, and pray. Imposition
|
|
of hands was a ceremony used especially in paternal blessings; Jacob
|
|
used it when he blessed and adopted the sons of Joseph,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+48:14">Gen. xlviii. 14</A>.
|
|
|
|
It intimates something of love and familiarity mixed with power and
|
|
authority, and bespeaks an efficacy in the blessing. Whom Christ prays
|
|
for in heaven, he <I>puts his hand upon</I> by his Spirit. Note,
|
|
|
|
(1.) Little children may be brought to Christ as needing, and being
|
|
capable of receiving, blessings from him, and having an interest in his
|
|
intercession.
|
|
|
|
(2.) Therefore they should be brought to him. We cannot do better for
|
|
our children than to commit them to the Lord Jesus, to be wrought upon,
|
|
and prayed for, by him. We can but beg a blessing for them, it is
|
|
Christ only that can command the blessing.</P>
|
|
|
|
<P>
|
|
|
|
II. The fault of the disciples in rebuking them. They discountenanced
|
|
the address as vain and frivolous, and reproved them that made it as
|
|
impertinent and troublesome. Either they thought it below their Master
|
|
to take notice of little children, except any thing in particular ailed
|
|
them; or, they thought he had toil enough with his other work, and
|
|
would not have him diverted from it; or, they thought if such an
|
|
address as this were encouraged, all the country would bring their
|
|
children to him, and they should never see an end of it. Note, It is
|
|
well for us, that Christ has more love and tenderness in him than the
|
|
best of his disciples have. And let us learn of him not to
|
|
discountenance any willing well-meaning souls in their enquiries after
|
|
Christ, though they are but weak. If <I>he</I> do not break the bruised
|
|
reed, <I>we</I> should not. Those that seek unto Christ, must not think
|
|
it strange if they meet with opposition and rebuke, even from good men,
|
|
who think they know the mind of Christ better than they do.</P>
|
|
|
|
<P>
|
|
|
|
III. The favour of our Lord Jesus. See how he carried it here.</P>
|
|
|
|
<P>
|
|
|
|
1. He rebuked the disciples
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:14"><I>v.</I> 14</A>);
|
|
|
|
<I>Suffer little children, and forbid them not;</I> and he rectifies
|
|
the mistake they went upon, <I>Of such is the kingdom of heaven.</I>
|
|
Note,
|
|
|
|
(1.) The children of believing parents belong to the kingdom of heaven,
|
|
and are members of the visible church. Of such, not only of such in
|
|
<I>disposition and affection</I> (that might have served for a reason
|
|
why doves or lambs should be brought to him), but of such, <I>in
|
|
age,</I> is the kingdom of heaven; to them pertain the privileges of
|
|
visible church-membership, as among the Jews of old. <I>The promise is
|
|
to you, and to your children. I will be a God to thee and thy seed.</I>
|
|
|
|
(2.) That for this reason they are welcome to Christ, who is ready to
|
|
entertain those who, when they cannot come themselves, are brought to
|
|
him. And this,
|
|
|
|
[1.] In respect to the little children themselves, whom he has upon all
|
|
occasions expressed a concern for; and who, having participated in the
|
|
malignant influences of the first Adam's sin, must needs share in the
|
|
riches of the second Adam's grace, else what would become of the
|
|
apostle's parallel?
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+15:22,Ro+5:14,15">1 Cor. xv. 22; Rom. v. 14, 15</A>,
|
|
|
|
&c. Those who are given to Christ, as part of his purchase, he will in
|
|
no wise cast out.
|
|
|
|
[2.] With an eye to the faith of the parents who brought them, and
|
|
presented them as living sacrifices. Parents are trustees of their
|
|
children's wills, are empowered by nature to transact for their
|
|
benefit; and therefore Christ accepts their dedication of them as their
|
|
act and deed, and will own these dedicated things in the day he makes
|
|
up his jewels.
|
|
|
|
[3.] Therefore he takes it ill of those who forbid them, and exclude
|
|
those whom he has received: who cast them out from the inheritance of
|
|
the Lord, and say, <I>Ye have no part in the Lord</I> (see
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jos+22:27">Josh. xxii. 27</A>);
|
|
|
|
and who forbid water, that they should be baptized, who, if that
|
|
promise be fulfilled
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+44:3">Isa. xliv. 3</A>),
|
|
|
|
<I>have received the Holy Ghost as well as we,</I> for aught we
|
|
know.</P>
|
|
|
|
<P>
|
|
|
|
2. <I>He received the little children,</I> and did as he was desired;
|
|
<I>he laid his hands on them,</I> that is, <I>he blessed them.</I> The
|
|
strongest believer lives not so much by apprehending Christ as by being
|
|
apprehended of him
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+3:12">Phil. iii. 12</A>),
|
|
|
|
not so much by knowing God as by being known of him
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+4:9">Gal. iv. 9</A>);
|
|
|
|
and this the least child is capable of. If they cannot stretch out
|
|
their hands to Christ, yet he can lay his hands on them, and so make
|
|
them his own, and own them for his own.</P>
|
|
|
|
<P>
|
|
|
|
Methinks it has something observable in it, that, when he had done
|
|
this, he departed thence,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:15"><I>v.</I> 15</A>.
|
|
|
|
As if he reckoned he had done enough there, when he had thus asserted
|
|
the rights of the lambs of his flock, and made this provision for a
|
|
succession of subjects in his kingdom.</P>
|
|
|
|
<A NAME="Mt19_16"> </A>
|
|
<A NAME="Mt19_17"> </A>
|
|
<A NAME="Mt19_18"> </A>
|
|
<A NAME="Mt19_19"> </A>
|
|
<A NAME="Mt19_20"> </A>
|
|
<A NAME="Mt19_21"> </A>
|
|
<A NAME="Mt19_22"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Rich Ruler's Enquiry; The Rich Ruler's Disappointment.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>16 And, behold, one came and said unto him, Good Master, what
|
|
good thing shall I do, that I may have eternal life?
|
|
17 And he said unto him, Why callest thou me good? <I>there is</I>
|
|
none good but one, <I>that is,</I> 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 <I>thy</I> mother: and, Thou 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 <I>and</I> sell
|
|
that thou hast, and give to the poor, and thou shalt have
|
|
treasure in heaven: and come <I>and</I> follow me.
|
|
22 But when the young man heard that saying, he went away
|
|
sorrowful: for he had great possessions.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here is an account of what passed between Christ and a hopeful young
|
|
gentleman that addressed himself to him upon a serious errand; he said
|
|
to be a <I>young man</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:20"><I>v.</I> 20</A>);
|
|
|
|
and I called him a <I>gentleman,</I> not only because he had great
|
|
possessions, but because he was a ruler
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+18:18">Luke xviii. 18</A>),
|
|
|
|
a magistrate, a justice of peace in his country; it is probable that he
|
|
had abilities beyond his years, else his youth would have debarred him
|
|
from the magistracy.</P>
|
|
|
|
<P>
|
|
|
|
Now concerning this young gentleman, we are told how fair he bid for
|
|
heaven and came short.</P>
|
|
|
|
<P>
|
|
|
|
I. How fair he bid for heaven, and how kindly and tenderly Christ
|
|
treated him, in favour to good beginnings. Here is,</P>
|
|
|
|
<P>
|
|
|
|
1. The gentleman's serious address to Jesus Christ
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:16"><I>v.</I> 16</A>);
|
|
|
|
<I>Good Master, what good thing shall I do, that I may have eternal
|
|
life?</I> Not a better question could be asked, not more gravely.</P>
|
|
|
|
<P>
|
|
|
|
(1.) He gives Christ an honourable title, <I>Good
|
|
Master</I>--<B><I>Didaskale agathe</I></B>. It signifies not a ruling,
|
|
but a teaching Master. His calling him <I>Master,</I> bespeaks his
|
|
submissiveness, and willingness to be taught; and <I>good Master,</I>
|
|
his affection and peculiar respect to the Teacher, like that of
|
|
Nicodemus, <I>Thou art a Teacher come from God.</I> We read not of any
|
|
that addressed themselves to Christ more respectfully than that Master
|
|
in Israel and this ruler. It is a good thing when men's quality and
|
|
dignity increase their civility and courtesy. It was gentleman-like to
|
|
give this title of respect to Christ, notwithstanding the present
|
|
meanness of his appearance. It was not usual among the Jews to accost
|
|
their teachers with the title of <I>good;</I> and therefore this
|
|
bespeaks the uncommon respect he had for Christ. Note, Jesus Christ is
|
|
a good Master, the best of teachers; none teaches like him; he is
|
|
distinguished for his goodness, for <I>he can have compassion on the
|
|
ignorant; he is meek and lowly in heart.</I></P>
|
|
|
|
<P>
|
|
|
|
(2.) He comes to him upon an errand of importance (none could be more
|
|
so), and he came not to tempt him, but sincerely desiring to be taught
|
|
by him. His question is, <I>What good thing shall I do, that I may have
|
|
eternal life?</I> By this it appears,
|
|
|
|
[1.] That he had a firm belief of eternal life; he was no Sadducee. He
|
|
was convinced that there is a happiness prepared for those in the other
|
|
world, who are prepared for it in this world.
|
|
|
|
[2.] That he was concerned to make it sure to himself that he should
|
|
live eternally, and was desirous of that life more than any of the
|
|
delights of this life. It was a rare thing for one of his age and
|
|
quality to appear so much in care about another world. The rich are apt
|
|
to think it below them to make such an enquiry as this; and young
|
|
people think it time enough yet; but here was a young man, and a rich
|
|
man, solicitous about his soul and eternity.
|
|
|
|
[3.] That he was sensible something must be done, some good thing, for
|
|
the attainment of this happiness. It is <I>by patient continuance in
|
|
well-doing</I> that <I>we seek for immortality,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:7">Rom. ii. 7</A>.
|
|
|
|
We must be doing, and doing that which is good. The blood of Christ is
|
|
the only purchase of eternal life (he merited it for us), but obedience
|
|
to Christ is the appointed way to it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+5:9">Heb. v. 9</A>.
|
|
|
|
[4.] That he was, or at least thought himself, willing to do what was
|
|
to be done for the obtaining of this eternal life. Those that know what
|
|
it is to have eternal life, and what it is to come short of it, will be
|
|
glad to accept of it upon any terms. Such a holy violence does the
|
|
kingdom of heaven suffer. Note, While there are many that say, <I>Who
|
|
will show us any good?</I> our great enquiry should be, <I>What shall
|
|
we do, that we may have eternal life?</I> What shall we do, to be for
|
|
ever happy, happy in another world? For this world has not that in it
|
|
that will make us happy.</P>
|
|
|
|
<P>
|
|
|
|
2. The encouragement that Jesus Christ gave to this address. It is not
|
|
his manner to send any away without an answer, that come to him on such
|
|
an errand, for nothing pleases him more,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:17"><I>v.</I> 17</A>.
|
|
|
|
In his answer,</P>
|
|
|
|
<P>
|
|
|
|
(1.) He tenderly assists his faith; for, doubtless, he did not mean it
|
|
for a reproof, when he said, <I>Why callest thou me good?</I> But he
|
|
would seem to find that faith in what he said, when he called him
|
|
<I>good Master,</I> which the gentleman perhaps was not conscious to
|
|
himself of; he intended no more than to own and honour him as a good
|
|
man, but Christ would lead him to own and honour him as a good God; for
|
|
<I>there is none good but one, that is God.</I> Note, As Christ is
|
|
graciously ready to make the best that he can of what is said or done
|
|
amiss; so he is ready to make the most that can be of what is well said
|
|
and well done. His constructions are often better than our intentions;
|
|
as in that, "<I>I was hungry, and you gave me meat,</I> though you
|
|
little thought it was to me." Christ will have this young man either
|
|
know him to be God, or not call him <I>good;</I> to teach us to
|
|
transfer to God all the praise that is at any time given to us. Do any
|
|
call us <I>good?</I> Let us tell them all goodness is from God, and
|
|
therefore not to us, but to him give glory. All crowns must lie before
|
|
his throne. Note, God only is good, and there is none essentially,
|
|
originally, and unchangeably, good, but God only. His goodness is of
|
|
and from himself, and all the goodness in the creature is from him; he
|
|
is the Fountain of goodness, and whatever the streams are, <I>all the
|
|
springs are in him,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:17">Jam. i. 17</A>.
|
|
|
|
He is the great Pattern and Sample of goodness; by him all goodness is
|
|
to be measured; that is good which is like him, and agreeable to his
|
|
mind. We in our language call him <I>God,</I> because he is good. In
|
|
this, as in other things, our Lord Jesus was <I>the Brightness of his
|
|
glory</I> (and his goodness is his glory), and <I>the express image of
|
|
his person,</I> and therefore fitly called <I>good Master.</I></P>
|
|
|
|
<P>
|
|
|
|
(2.) He plainly directs his practice, in answer to his question. He
|
|
started that thought of his being good, and therefore God, but did not
|
|
stay upon it, lest he should seem to divert from, and so to drop, the
|
|
main question, as many do in needless disputes and strifes of words.
|
|
Now Christ's answer is, in short, this, <I>If thou wilt enter into
|
|
life, keep the commandments.</I></P>
|
|
|
|
<P>
|
|
|
|
[1.] The end proposed is, entering into life. The young man, in his
|
|
question, spoke of eternal life. Christ, in his answer, speaks of
|
|
<I>life;</I> to teach us, that eternal life is the only true life. The
|
|
words concerning that are the words of <I>this life,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+5:20">Acts v. 20</A>.
|
|
|
|
The present life scarcely deserves the name of life, for <I>in the
|
|
midst of life we are in death.</I> Or into <I>life,</I> that spiritual
|
|
life which is the beginning and earnest of eternal life. He desired to
|
|
know how he might <I>have</I> eternal life; Christ tells him how he
|
|
might <I>enter into it;</I> we <I>have</I> it by the merit of Christ, a
|
|
mystery which was not as yet fully revealed, and therefore Christ
|
|
waives that; but the way of <I>entering into it,</I> is, by obedience,
|
|
and Christ directs us in that. By the former we <I>make</I> our title,
|
|
by this, as by our evidence, we <I>prove</I> it; it is <I>by adding to
|
|
faith virtue,</I> that an <I>entrance</I> (the word here used) is
|
|
<I>ministered to us into the everlasting kingdom,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Pe+1:5,11">2 Pet. i. 5, 11</A>.
|
|
|
|
Christ, who is our Life, is the Way to the Father, and to the vision
|
|
and fruition of him; he is the only Way, but duty, and the obedience of
|
|
faith, are the way to Christ. There is an entrance into life hereafter,
|
|
at death, at the great day, a complete entrance, and those only shall
|
|
then enter into life, that do their duty; it is the diligent faithful
|
|
servant that shall then <I>enter into the joy of his Lord,</I> and that
|
|
joy will be his eternal life. There is an entrance into life now; <I>we
|
|
who have believed, do enter into rest,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+4:3">Heb. iv. 3</A>.
|
|
|
|
We have peace, and comfort, and joy, in the believing prospect of the
|
|
glory to be revealed, and to this also sincere obedience is
|
|
indispensably necessary.</P>
|
|
|
|
<P>
|
|
|
|
[2.] The way prescribed is, keeping the commandments. Note, Keeping the
|
|
commandments of God, according as they are revealed and made known to
|
|
us, is the only way to life and salvation; and sincerity herein is
|
|
accepted through Christ as our gospel perfection, provision being made
|
|
of pardon, upon repentance, wherein we come short. Through Christ we
|
|
are delivered from the condemning power of the law, but the commanding
|
|
power of it is lodged in the hand of the Mediator, and under that, in
|
|
that hand, we still are <I>under the law to Christ</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+9:21">1 Cor. ix. 21</A>),
|
|
|
|
under it as a rule, though not as a covenant. <I>Keeping the
|
|
commandments</I> includes <I>faith in Jesus Christ,</I> for that is the
|
|
great commandment
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+3:23">1 John iii. 23</A>),
|
|
|
|
and it was one of the laws of Moses, that, when the great Prophet
|
|
should be raised up, they should hear him. Observe, In order to our
|
|
happiness here and for ever, it is not enough for us to <I>know</I> the
|
|
commandments of God, but we must <I>keep</I> them, keep in them as our
|
|
way, keep to them as our rule, keep them as our treasure, and with
|
|
care, as the apple of our eye.</P>
|
|
|
|
<P>
|
|
|
|
[3.] At his further instance and request, he mentions some particular
|
|
commandments which he must keep
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:18,19"><I>v.</I> 18, 19</A>);
|
|
|
|
<I>The young man saith unto him, Which?</I> Note, Those that would do
|
|
the commandments of God, must seek them diligently, and enquire after
|
|
them, what they are. Ezra set himself to seek the law, and to <I>do
|
|
it,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ezr+7:10">Ezra vii. 10</A>.
|
|
|
|
"There were many commandments in the law of Moses; good Master, let me
|
|
know which those are, the keeping o which is necessary to
|
|
salvation."</P>
|
|
|
|
<P>
|
|
|
|
In answer to this, Christ specifies several, especially the
|
|
commandments of the second table. <I>First,</I> That which concerns our
|
|
own and our neighbour's life; <I>Thou shalt do no murder. Secondly,</I>
|
|
Our own and our neighbour's chastity, which should be as dear to us as
|
|
life itself; <I>Thou shalt not commit adultery. Thirdly,</I> Our own
|
|
and our neighbour's wealth and outward estate, as hedged about by the
|
|
law of property; <I>Thou shalt not steal. Fourthly,</I> That which
|
|
concerns truth, and our own and our neighbour's good name; <I>Thou
|
|
shalt not bear false witness,</I> neither <I>for thyself,</I> nor
|
|
<I>against thy neighbour;</I> for so it is here left at large.
|
|
<I>Fifthly,</I> That which concerns the duties of particular relations;
|
|
<I>Honour thy father and mother. Sixthly,</I> That comprehensive law of
|
|
love, which is the spring and summary of all these duties, whence they
|
|
all flow, on which they are all founded, and in which they are all
|
|
fulfilled; <I>Thou shalt love thy neighbour as thyself</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+5:14,Ro+13:9">Gal. v. 14; Rom. xiii. 9</A>),
|
|
|
|
that <I>royal</I> law,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+2:8">Jas. ii. 8</A>.
|
|
|
|
Some think this comes in here, not as the sum of the second table, but
|
|
as the particular import of the tenth commandment; <I>Thou shalt not
|
|
covet,</I> which Mark is, <I>Defraud not;</I> intimating that it is not
|
|
lawful for me to design advantage or gain to myself by the diminution
|
|
or loss of another; for that is to covet, and to love myself better
|
|
than my neighbour, whom I ought to love a myself, and to treat as I
|
|
would myself be treated.</P>
|
|
|
|
<P>
|
|
|
|
Our Saviour here specifies second-table duties only; not as if the
|
|
first were of less account, but,
|
|
|
|
1. Because they that now sat in Moses's seat, either wholly neglected,
|
|
or greatly corrupted, these precepts in their preaching. While they
|
|
pressed the tithing of <I>mint, anise, and cummin,--judgment, and
|
|
mercy, and faith,</I> the summary of second-table duties, were
|
|
overlooked,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+23:23"><I>ch.</I> xxiii. 23</A>.
|
|
|
|
Their preaching ran out all in rituals and nothing in morals; and
|
|
therefore Christ pressed that most, which they least insisted on. As
|
|
one truth, so one duty, must not jostle out another, but each must know
|
|
its place, and be kept in it; but equity requires that that be helped
|
|
up, which is most in danger of being thrust out. That is the present
|
|
truth which we are called to bear our testimony to, not only which is
|
|
opposed, but which is neglected.
|
|
|
|
2. Because he would teach him, and us all, that moral honesty is a
|
|
necessary branch of true Christianity, and to be minded accordingly.
|
|
Though a mere moral man comes short of being a complete Christian, yet
|
|
an immoral man is certainly no true Christian; for the grace of God
|
|
teaches us to live soberly and righteously, as well as godly. Nay,
|
|
though first-table duties have in them more of the essence of religion,
|
|
yet second-table duties have in them more of the evidence of it. Our
|
|
light <I>burns</I> in love to God, but it <I>shines</I> in love to our
|
|
neighbour.</P>
|
|
|
|
<P>
|
|
|
|
II. See here how he came short, though he bid thus fair, and wherein he
|
|
failed; he failed by two things.</P>
|
|
|
|
<P>
|
|
|
|
1. By pride, and a vain conceit of his own merit and strength; this is
|
|
the ruin of thousands, who keep themselves miserable by fancying
|
|
themselves happy. When Christ told him what commandments he must keep,
|
|
he answered very scornfully, <I>All these things have I kept from my
|
|
youth up,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:20"><I>v.</I> 20</A>.</P>
|
|
|
|
<P>
|
|
|
|
Now,
|
|
|
|
(1.) According as he understood the law, as prohibiting only the
|
|
outward acts of sin, I am apt to think that he said true, and Christ
|
|
knew it, for he did not contradict him; nay, it is said in Mark, <I>He
|
|
loved him;</I> so far was very good and pleasing to Christ. St. Paul
|
|
reckons it a privilege, not contemptible in itself, though it was dross
|
|
in comparison with Christ, that he was, <I>as touching righteousness
|
|
that is in the law, blameless,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+3:6">Phil. iii. 6</A>.
|
|
|
|
His observance of these commands was universal; <I>All these have I
|
|
kept:</I> it was early and constant; <I>from my youth up.</I> Note, A
|
|
man may be free from gross sin, and yet come short of grace and glory.
|
|
His hands may be clean from external pollutions, and yet he may perish
|
|
eternally in his heart-wickedness. What shall we think then of those
|
|
who do not attain to this; whose fraud and injustice, drunkenness and
|
|
uncleanness, witness against them, that all these they have broken from
|
|
their youth up, though they have named the name of Christ? Well, it is
|
|
sad to come short of those that come short of heaven.</P>
|
|
|
|
<P>
|
|
|
|
It was commendable also, that he desired to know further what his duty
|
|
was; <I>What lack I yet?</I> He was convinced that he wanted something
|
|
to fill up his works before God, and was therefore desirous to know it,
|
|
because, if he was not mistaken in himself, he was willing to do it.
|
|
Having not yet attained, he thus seemed to press forward. And he
|
|
applied himself to Christ, whose doctrine was supposed to improve and
|
|
perfect the Mosaic institution. He desired to know what were the
|
|
peculiar precepts of his religion, that he might have all that was in
|
|
them to polish and accomplish him. Who could bid fairer?</P>
|
|
|
|
<P>
|
|
|
|
But,
|
|
|
|
(2.) Even in this that he said, he discovered his ignorance and folly.
|
|
|
|
[1.] Taking the law in its spiritual sense, as Christ expounded it, no
|
|
doubt, in many things he had offended against all these commands. Had
|
|
he been acquainted with the extent and spiritual meaning of the law,
|
|
instead of saying, <I>All these have I kept; what lack I yet?</I> he
|
|
would have said, with shame and sorrow, "All these have I broken, what
|
|
shall I do to get my sins pardoned?"
|
|
|
|
[2.] Take it how you will, what he said savoured of pride and
|
|
vain-glory, and had in it too much of that boasting which is excluded
|
|
by the law of faith
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+3:27">Rom. iii. 27</A>),
|
|
|
|
and which excludes from justification,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+18:11,14">Luke xviii. 11, 14</A>.
|
|
|
|
He valued himself too much, as the Pharisees did, upon the
|
|
plausibleness of his profession before men, and was proud of that,
|
|
which spoiled the acceptableness of it. That word, <I>What lack I
|
|
yet?</I> perhaps was not so much a desire of further instruction as a
|
|
demand of the praise of his present fancied perfection, and a challenge
|
|
to Christ himself to show him any one instance wherein he was
|
|
deficient.</P>
|
|
|
|
<P>
|
|
|
|
2. He came short by an inordinate love of the world, and his enjoyments
|
|
in it. This was the fatal rock on which he split. Observe,</P>
|
|
|
|
<P>
|
|
|
|
(1.) How he was tried in this matter
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:21"><I>v.</I> 21</A>);
|
|
|
|
<I>Jesus said unto him, If thou wilt be perfect, go and sell that thou
|
|
hast.</I> Christ waived the matter of his boasted obedience to the law,
|
|
and let that drop, because this would be a more effectual way of
|
|
discovering him than a dispute of the extent of the law. "Come," saith
|
|
Christ, "if thou wilt be perfect, if thou wilt approve thyself sincere
|
|
in thine obedience" (for sincerity is our gospel perfection), "if thou
|
|
wilt come up to that which Christ has added to the law of Moses, if
|
|
thou wilt be perfect, if thou wilt <I>enter into life,</I> and so be
|
|
perfectly happy;" for that which Christ here prescribes, is not a thing
|
|
of supererogation, or a perfection we may be saved without; but, in the
|
|
main scope and intendment of it, it is our necessary and indispensable
|
|
duty. What Christ said to him, he thus far said to us all, that, if we
|
|
would approve ourselves Christians indeed, and would be found at last
|
|
the heirs of eternal life, we must do these two things:</P>
|
|
|
|
<P>
|
|
|
|
[1.] We must practically prefer the heavenly treasures before all the
|
|
wealth and riches in this world. That glory must have the pre-eminence
|
|
in our judgment and esteem before this glory. No thanks to us to prefer
|
|
heaven before hell, the worst man in the world would be glad of that
|
|
Jerusalem for a refuge when he can stay no longer here, and to have it
|
|
in reserve; but to make it our choice, and to prefer it before this
|
|
earth--that is to be a Christian indeed. Now, as an evidence of this,
|
|
<I>First,</I> We must dispose of what we have in this world, for the
|
|
honour of God, and in his service: "<I>Sell that thou hast, and give to
|
|
the poor.</I> If the occasions of charity be very pressing, sell thy
|
|
possessions that thou mayest have to give to them that need; as the
|
|
first Christians did, with an eye to this precept,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+4:34">Acts iv. 34</A>.
|
|
|
|
Sell what thou canst spare for pious uses, all thy superfluities; if
|
|
thou canst not otherwise do good with it, sell it. Sit loose to it, be
|
|
willing to part with it for the honour of God, and the relief of the
|
|
poor." A gracious contempt of the world, and compassion of the poor and
|
|
afflicted ones in it, are in all a necessary condition of salvation;
|
|
and in those that have wherewithal, giving of alms is as necessary an
|
|
evidence of that contempt of the world, and compassion to our brethren;
|
|
by this the trial will be at the great day,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+25:35"><I>ch.</I> xxv. 35</A>.
|
|
|
|
Though many that call themselves Christians, do not act as if they
|
|
believed it; it is certain, that, when we embrace Christ, we must let
|
|
go the world, for we cannot serve God and mammon. Christ knew that
|
|
covetousness was the sin that did most easily beset this young man,
|
|
that, though what he had he had got honestly, yet he could not
|
|
cheerfully part with it, and by this he discovered his insincerity.
|
|
This command was like the call to Abraham, <I>Get thee out of thy
|
|
country, to a land that I will show thee.</I> As God tries believers by
|
|
their strongest graces, so hypocrites by their strongest corruptions.
|
|
<I>Secondly,</I> We must depend upon what we hope for in the other
|
|
world as an abundant recompence for all we have left, or lost, or laid
|
|
out, for God in this world; <I>Thou shalt have treasure in heaven.</I>
|
|
We must, in the way of chargeable duty, trust God for a happiness out
|
|
of sight, which will make us rich amends for all our expenses in God's
|
|
service. The precept sounded hard and harsh; "Sell that thou hast, and
|
|
give it away;" and the objection against it would soon arise, that
|
|
"Charity begins at home;" therefore Christ immediately annexes this
|
|
assurance of a treasure in heaven. Note, Christ's promises make his
|
|
precepts easy, and his yoke not only tolerable, but pleasant, and
|
|
sweet, and very comfortable; yet this promise was as much a trial of
|
|
this young man's faith as the precept was of his charity, and contempt
|
|
of the world.</P>
|
|
|
|
<P>
|
|
|
|
[2.] We must devote ourselves entirely to the conduct and government of
|
|
our Lord Jesus; <I>Come, and follow me.</I> It seems here to be meant
|
|
of a close and constant attendance upon his person, such as the selling
|
|
of what he had in the world was as necessary to as it was to the other
|
|
disciples to quit their callings; but of us it is required that we
|
|
follow Christ, that we duly attend upon his ordinances, strictly
|
|
conform to his pattern, and cheerfully submit to his disposals, and by
|
|
upright and universal obedience observe his statutes, and keep his
|
|
laws, and all this from a principle of love to him, and dependence on
|
|
him, and with a holy contempt of every thing else in comparison of him,
|
|
and much more in competition with him. This is to <I>follow Christ
|
|
fully.</I> To sell all, and give to the poor, will not serve, unless we
|
|
come, and follow Christ. If I give all my goods to feed the poor, and
|
|
have not love, it profits me nothing. Well, on these terms, and on no
|
|
lower, is salvation to be had; and they are very easy and reasonable
|
|
terms, and will appear so to those who are brought to be glad of it
|
|
upon any terms.</P>
|
|
|
|
<P>
|
|
|
|
(2.) See how he was discovered. This touched him in a tender part
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:22"><I>v.</I> 22</A>);
|
|
|
|
<I>When he heard that saying, he went away sorrowful, for he had great
|
|
possessions.</I></P>
|
|
|
|
<P>
|
|
|
|
[1.] He was a rich man, and loved his riches, and therefore went away.
|
|
He did not like eternal life upon these terms. Note, <I>First,</I>
|
|
Those who have much in the world are in the greatest temptation to love
|
|
it, and to set their hearts upon it. Such is the bewitching nature of
|
|
worldly wealth, that those who want it least desire most; when riches
|
|
increase, then is the danger of setting the heart upon them,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+62:10">Ps. lxii. 10</A>.
|
|
|
|
If he had had but two mites in all the world, and had been commanded to
|
|
give them to the poor, or but one handful of meal in the barrel, and a
|
|
little oil in the cruse, and had been bidden to make a cake of that for
|
|
a poor prophet, the trial, one would think, had been much greater, yet
|
|
those trials have been overcome
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+21:4,1Ki+17:14">Luke xxi. 4, and 1 Kings xvii. 14</A>);
|
|
|
|
which shows that the love of the world draws stronger than the most
|
|
pressing necessities. <I>Secondly,</I> The reigning love of this world
|
|
keeps many from Christ, who seem to have some good desires toward him.
|
|
A great estate, as to those who are got above it, is a great
|
|
furtherance, so to those who are entangled in the love of it, it is a
|
|
great hindrance, in the way to heaven.</P>
|
|
|
|
<P>
|
|
|
|
Yet something of honesty there was in it, that, when he did not like
|
|
the terms, he went away, and would not pretend to that, which he could
|
|
not find in his heart to come up to the strictness of; better so than
|
|
do as Demas did, who, <I>having known the way of righteousness,</I>
|
|
afterward turned aside, out of love to this present world, to the
|
|
greater scandal of his profession; since he could not be a complete
|
|
Christian, he would not be a hypocrite.</P>
|
|
|
|
<P>
|
|
|
|
[2.] Yet he was a thinking man, and well-inclined, and therefore
|
|
<I>went away sorrowful.</I> He had a leaning toward Christ, and was
|
|
loth to part with him. Note, Many a one is ruined by the sin he commits
|
|
with reluctance; leaves Christ sorrowfully, and yet is never truly
|
|
sorry for leaving him, for, if he were, he would return to him. Thus
|
|
this man's wealth was <I>vexation of spirit</I> to him, then when it
|
|
was his temptation. What then would the sorrow be afterward, when his
|
|
possessions would be gone, and all hopes of eternal life gone too?</P>
|
|
|
|
<A NAME="Mt19_23"> </A>
|
|
<A NAME="Mt19_24"> </A>
|
|
<A NAME="Mt19_25"> </A>
|
|
<A NAME="Mt19_26"> </A>
|
|
<A NAME="Mt19_27"> </A>
|
|
<A NAME="Mt19_28"> </A>
|
|
<A NAME="Mt19_29"> </A>
|
|
<A NAME="Mt19_30"> </A>
|
|
|
|
<A NAME="Sec5"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Recompense of Christ's Followers.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>23 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 <I>it,</I> they were exceedingly amazed,
|
|
saying, Who then can be saved?
|
|
26 But Jesus beheld <I>them,</I> 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, we have
|
|
forsaken all, and followed thee; what shall we have therefore?
|
|
28 And Jesus said unto them, Verily I say unto you, That ye
|
|
which have followed me, in the regeneration when the Son of man
|
|
shall sit in the throne of his glory, ye also shall sit upon
|
|
twelve thrones, judging the twelve tribes of Israel.
|
|
29 And every one that hath forsaken houses, or brethren, or
|
|
sisters, or father, or mother, or wife, or children, or lands,
|
|
for my name's sake, shall receive a hundredfold, and shall
|
|
inherit everlasting life.
|
|
30 But many <I>that are</I> first shall be last; and the last <I>shall
|
|
be</I> first.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
We have here Christ's discourse with his disciples upon occasion of the
|
|
rich man's breaking with Christ.</P>
|
|
|
|
<P>
|
|
|
|
I. Christ took occasion from thence to show the difficulty of the
|
|
salvation of the rich people,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:23-26"><I>v.</I> 23-26</A>.</P>
|
|
|
|
<P>
|
|
|
|
1. That it is a very hard thing for a rich man to get to heaven, such a
|
|
rich man as this here. Note, From the harms and falls of others it is
|
|
good for us to infer that which will be of caution to us.</P>
|
|
|
|
<P>
|
|
|
|
Now,
|
|
|
|
(1.) This is vehemently asserted by our Saviour,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:23,24"><I>v.</I> 23, 24</A>.
|
|
|
|
He said this to his disciples, who were poor, and had but little in the
|
|
world, to reconcile them to their condition with this, that the less
|
|
they had of worldly wealth, the less hindrance they had in the way to
|
|
heaven. Note, It should be a satisfaction to them who are in a low
|
|
condition, that they are not exposed to the temptations of a high and
|
|
prosperous condition: If they live more hardy in this world than the
|
|
rich, yet, if withal they get more easily to a better world, they have
|
|
no reason to complain. This saying is ratified,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:23"><I>v.</I> 23</A>.
|
|
|
|
<I>Verily I say unto you.</I> He that has reason to know what the way
|
|
to heaven is, for he has laid it open, he tells us that this is one of
|
|
the greatest difficulties in that way. It is repeated,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:24"><I>v.</I> 24</A>.
|
|
|
|
<I>Again I say unto you.</I> Thus he speaks once, yea, twice that which
|
|
man is loth to perceive and more loth to believe.</P>
|
|
|
|
<P>
|
|
|
|
[1.] He saith that it is a hard thing for a rich man to be a good
|
|
Christian, and to be saved; to enter into the kingdom of heaven, either
|
|
here or hereafter. The way to heaven is to all a narrow way, and the
|
|
gate that leads into it, a strait gate; but it is particularly so to
|
|
rich people. More duties are expected from them than from others, which
|
|
they can hardly do; and more sins do easily beset them, which they can
|
|
hardly avoid. Rich people have great temptations to resist, and such as
|
|
are very insinuating; it is hard not to be charmed with a smiling
|
|
world; very hard, when we are filled with these hid treasures, not to
|
|
take up with them for a portion. Rich people have a great account to
|
|
make up for their estates, their interest, their time, and their
|
|
opportunities of doing and getting good, above others. It must be a
|
|
great measure of divine grace that will enable a man to break through
|
|
these difficulties.</P>
|
|
|
|
<P>
|
|
|
|
[2.] He saith that the conversion and salvation of a rich man is so
|
|
extremely difficult, that <I>it is easier for a camel to go through the
|
|
eye of a needle,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:24"><I>v.</I> 24</A>.
|
|
|
|
This is a proverbial expression, denoting a difficulty altogether
|
|
unconquerable by the art and power of man; nothing less than the
|
|
almighty grace of God will enable a rich man to get over this
|
|
difficulty. The difficulty of the salvation of apostates
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+6:4">Heb. vi. 4</A>),
|
|
|
|
and of old sinners
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+13:23">Jer. xiii. 23</A>),
|
|
|
|
is thus represented as an impossibility. The salvation of any is so
|
|
very difficult (even <I>the righteous scarcely are saved</I>), that,
|
|
where there is a peculiar difficulty, it is fitly set forth thus. It is
|
|
very rare for a man to be rich, and not to set his heart upon his
|
|
riches; and it is utterly impossible for a man that sets his heart upon
|
|
his riches, to get to heaven; for <I>if any man love the world, the
|
|
love of the Father is not in him,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+2:15,Jam+4:4">1 John ii. 15; James iv. 4</A>.
|
|
|
|
<I>First,</I> The way to heaven is very fitly compared to a <I>needle's
|
|
eye,</I> which is hard to hit and hard to get through. <I>Secondly,</I>
|
|
A rich man is fitly compared to a <I>camel,</I> a beast of burthen, for
|
|
he has riches, as a camel has his load, he carries it, but it is
|
|
another's, he has it from others, spends it for others, and must
|
|
shortly leave it to others; it is a burthen, for <I>men load themselves
|
|
with thick clay,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Hab+2:6">Hab. ii. 6</A>.
|
|
|
|
A camel is a large creature, but unwieldy.</P>
|
|
|
|
<P>
|
|
|
|
(2.) This truth is very much wondered at, and scarcely credited by the
|
|
disciples
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:25"><I>v.</I> 25</A>);
|
|
|
|
<I>They were exceedingly amazed, saying, Who then can be saved?</I>
|
|
Many surprising truths Christ told them, which they ere astonished at,
|
|
and knew not what to make of; this was one, but their weakness was the
|
|
cause of their wonder. It was not in contradiction to Christ, but for
|
|
awakening to themselves, that they said, <I>Who then can be saved?</I>
|
|
Note, Considering the many difficulties that are in the way of
|
|
salvation, it is really strange that any are saved. When we think how
|
|
good God is, it may seem a wonder that so <I>few</I> are his; but when
|
|
we think how bad man is, it is more a wonder that so <I>many</I> are,
|
|
and Christ will be eternally admired in them. <I>Who then can be
|
|
saved?</I> Since so many are rich, and have great possessions, and so
|
|
many more would be rich, and are well affected to great possessions;
|
|
who can be saved? If riches are a hindrance to rich people, are not
|
|
price and luxury incident to those that are not rich, and as dangerous
|
|
to them? and who then can get to heaven? This is a good reason why rich
|
|
people should strive against the stream.</P>
|
|
|
|
<P>
|
|
|
|
2. That, though it be hard, yet it is not impossible, for the rich to
|
|
be saved
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:26"><I>v.</I> 26</A>);
|
|
|
|
<I>Jesus beheld them,</I> turned and looked wistfully upon his
|
|
disciples, to shame them out of their fond conceit of the advantages
|
|
rich people had in spiritual things. He beheld them as men that had got
|
|
over this difficulty, and were in a fair way for heaven, and the more
|
|
so because poor in this world; <I>and he said unto them, with men this
|
|
is impossible, but with God all things are possible.</I> This is a
|
|
great truth in general, that God is able to do that which quite exceeds
|
|
all created power; that nothing is too hard for God,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+18:14,Nu+11:23">Gen. xviii. 14; Num. xi. 23</A>.
|
|
|
|
When men are at a loss, God is not, for his power is infinite and
|
|
irresistible; but this truth is here applied,
|
|
|
|
(1.) To the salvation of any. <I>Who can be saved?</I> say the
|
|
disciples. None, saith Christ, by any created power. <I>With men this
|
|
is impossible:</I> the wisdom of man would soon be nonplussed in
|
|
contriving, and the power of man baffled in effecting, the salvation of
|
|
a soul. No creature can work the change that is necessary to the
|
|
salvation of a soul, either in itself or in any one else. With men it
|
|
is impossible that so strong a stream should be turned, so hard a heart
|
|
softened, so stubborn a will bowed. It is a creation, it is a
|
|
resurrection, and with men this is impossible; it can never be done by
|
|
philosophy, medicine, or politics; but <I>with God all things are
|
|
possible.</I> Note, The beginning, progress, and perfection, of the
|
|
work of salvation, depend entirely upon the almighty power of God, to
|
|
which all things are possible. Faith is wrought by that power
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+1:19">Eph. i. 19</A>),
|
|
|
|
and is kept by it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:5">1 Pet. i. 5</A>.
|
|
|
|
Job's experience of God's convincing, humbling grace, made him
|
|
acknowledge more than any thing else, <I>I know that thou canst do
|
|
every thing,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+42:2">Job xlii. 2</A>.
|
|
|
|
(2.) To the salvation of rich people especially; it is impossible with
|
|
men that such should be saved, but with God even this is possible; not
|
|
that rich people should be saved <I>in</I> their worldliness, but that
|
|
they should be saved <I>from</I> it. Note, The sanctification and
|
|
salvation of such as are surrounded with the temptations of this world
|
|
are not to be despaired of; it is possible; it may be brought about by
|
|
the all-sufficiency of the divine grace; and when such are brought to
|
|
heaven, they will be there everlasting monuments of the power of God. I
|
|
am willing to think that in this word of Christ there is an intimation
|
|
o mercy Christ had yet in store for this young gentleman, who was now
|
|
gone away sorrowful; it was not impossible to God yet to recover him,
|
|
and bring him to a better mind.</P>
|
|
|
|
<P>
|
|
|
|
II. Peter took occasion from hence to enquire what <I>they</I> should
|
|
get by it, who had come up to these terms, upon which this young man
|
|
broke with Christ, and had left all to follow him,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:27"><I>v.</I> 27</A>,
|
|
|
|
&c. We have here the disciples' expectations from Christ, and his
|
|
promises to them.</P>
|
|
|
|
<P>
|
|
|
|
1. We have their expectations from Christ; Peter, in the name of the
|
|
rest, signifies that they depended upon him for something considerable
|
|
in lieu of what they had left for him; <I>Behold, we have forsaken all,
|
|
and have followed thee; what shall we have therefore?</I> Christ had
|
|
promised the young man, that, if he would sell all, and come and follow
|
|
him, he should <I>have treasure in heaven;</I> now Peter desires to
|
|
know,</P>
|
|
|
|
<P>
|
|
|
|
(1.) Whether they had sufficiently come up to those terms: they had not
|
|
sold all (for they had many of them wives and families to provide for),
|
|
but they had <I>forsaken all;</I> they had not given it to the poor,
|
|
but they had renounced it as far as it
|
|
|
|
might be any way a hindrance to them in serving Christ. Note, When we
|
|
hear what are the characters of those that shall be saved, it concerns
|
|
us to enquire whether we, through grace, answer those characters. Now
|
|
Peter hopes that, as to the main scope and intendment of the condition,
|
|
they had come up to it, for God had wrought in them a holy contempt of
|
|
the world and the things that are seen, in comparison with Christ and
|
|
the things that are not seen; and how this must be evidenced, no
|
|
certain rule can be given, but according as we are called.</P>
|
|
|
|
<P>
|
|
|
|
Lord, saith Peter, <I>we have forsaken all.</I> Alas! it was but a poor
|
|
<I>all</I> that they had forsaken; one of them had indeed quitted a
|
|
place in the custom-house, but Peter and the most of them had only left
|
|
a few boats and nets, and the appurtenances of a poor fishing-trade;
|
|
and yet observe how Peter there speaks of it, as it had been some
|
|
mighty thing; <I>Behold, we have forsaken all.</I> Note, We are too apt
|
|
to make the most of our services and sufferings, our expenses and
|
|
losses, for Christ, and to think we have made him much our debtor.
|
|
However, Christ does not upbraid them with this; though it was but
|
|
little that they had forsaken, yet it was their <I>all,</I> like the
|
|
widow's two mites, and was as dear to them as if it had been more, and
|
|
therefore Christ took it kindly that they left it to follow him; for he
|
|
accepts <I>according to what a man hath.</I></P>
|
|
|
|
<P>
|
|
|
|
(2.) Whether therefore they might expect <I>that treasure</I> which the
|
|
young man shall have if he will sell all. "Lord," saith Peter, "shall
|
|
<I>we</I> have it, who have left all?" All people are for what they can
|
|
get; and Christ's followers are allowed to consult their own true
|
|
interest, and to ask, <I>What shall we have?</I> Christ <I>looked at
|
|
the joy set before him,</I> and Moses <I>at the recompence of
|
|
reward.</I> For this end it is set before us, that <I>by a patient
|
|
continuance in well-doing</I> we may seek for it. Christ encourages us
|
|
to ask what we shall gain by leaving all to follow him; that we may see
|
|
he doth not call us to our prejudice, but unspeakably to our advantage.
|
|
As it is the language of an obediential faith to ask, "What shall we
|
|
<I>do?</I>" with an eye to the precepts; so it is of a hoping, trusting
|
|
faith, to ask, "What shall we <I>have?</I>" with an eye to the
|
|
promises. But observe, The disciples had long since left all to engage
|
|
themselves in the service of Christ, and yet never till now asked,
|
|
<I>What shall we have?</I> Though there was no visible prospect of
|
|
advantage by it, they were so well assured of his goodness, that they
|
|
knew they should not lose by him at last, and therefore referred
|
|
themselves to him, in what way he would make up their losses to them;
|
|
minded their work, and asked not what should be their wages. Note, It
|
|
honours Christ, to trust him and serve him, and not to bargain with
|
|
him. Now that this young man was gone from Christ to his possessions,
|
|
it was time for them to think which they should take to, what they
|
|
should trust to. When we see what others keep by their hypocrisy and
|
|
apostasy, it is proper for us to consider what we hope, through grace,
|
|
to gain, not <I>for,</I> but <I>by,</I> our sincerity and constancy,
|
|
and then we shall see more reason to pity them than to envy them.</P>
|
|
|
|
<P>
|
|
|
|
2. We have here Christ's promises to them, and to all others that tread
|
|
in the steps of their faith and obedience. What there was either of
|
|
vain-glory or of vain hopes in that which Peter said, Christ overlooks,
|
|
and is not extreme to mark it, but takes this occasion to give the bond
|
|
of a <I>promise,</I></P>
|
|
|
|
<P>
|
|
|
|
(1.) To his immediate followers,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:28"><I>v.</I> 28</A>.
|
|
|
|
They had signalized their respect to him, as the first that followed
|
|
him, and to them he promises not only <I>treasure,</I> but
|
|
<I>honour,</I> in heaven; and here they have a grant or patent for it
|
|
from him who is the fountain of honour in that kingdom; <I>Ye which
|
|
have followed me in the regeneration shall sit upon twelve thrones.</I>
|
|
Observe,</P>
|
|
|
|
<P>
|
|
|
|
[1.] The <I>preamble</I> to the patent, or the <I>consideration</I> of
|
|
the grant, which, as usual, is a recital of their services; "You have
|
|
followed me in the regeneration, and therefore this will I do for you."
|
|
The time of Christ's appearing in this world was a time of
|
|
regeneration, of reformation
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:10">Heb. ix. 10</A>),
|
|
|
|
when old things began to pass away, and all things to look new. The
|
|
disciples had followed Christ when the church was yet in the embryo
|
|
state, when the gospel temple was but in the framing, when they had
|
|
more of the work and service of the apostles than of the dignity and
|
|
power that belonged to their office. Now they followed Christ with
|
|
constant fatigue, when few did; and therefore on them he will put
|
|
particular marks of honour. Note, Christ hath special favour for those
|
|
who begin early with him, who trust him further than they can see him,
|
|
as they did who <I>followed him in the regeneration.</I> Observe, Peter
|
|
spoke of their forsaking <I>all,</I> to follow him, Christ only speaks
|
|
of their <I>following him,</I> which was the main matter.</P>
|
|
|
|
<P>
|
|
|
|
[2.] The <I>date</I> of their honour, which fixes the time when it
|
|
should commence; not immediately from the day of the date of <I>these
|
|
presents,</I> no, they must continue a while in obscurity, as they
|
|
were. But <I>when the Son of man shall sit in the throne of his
|
|
glory;</I> and to this some refer that, <I>in the regeneration;</I>
|
|
"You who now have followed me, shall, in the regeneration, be thus
|
|
dignified." Christ's second coming will be a regeneration, when there
|
|
shall be <I>new heavens, and a new earth, and the restitution of all
|
|
things.</I> All that partake of the regeneration in grace
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+3:3">John iii. 3</A>)
|
|
|
|
shall partake of the regeneration in glory; for as grace is the first
|
|
resurrection
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+20:6">Rev. xx. 6</A>),
|
|
|
|
so glory is the second regeneration.</P>
|
|
|
|
<P>
|
|
|
|
Now their honour being adjourned till the Son of man's sitting in the
|
|
throne of his glory, intimates, <I>First,</I> That they must stay for
|
|
their advancement till then. Note, As long as our Master's glory is
|
|
delayed, it is fit that ours should be so too, and that we should wait
|
|
for it with an earnest expectation, as of a <I>hope not seen.</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+8:19">Rom. viii. 19</A>.
|
|
|
|
We must live, and work, and suffer, in faith, and hope, and patience,
|
|
which therefore must be tried by these delays. <I>Secondly,</I> That
|
|
they must share with Christ in his advancement; their honour must be a
|
|
communion with him in his honour. They, having suffered with a
|
|
suffering Jesus, must reign with a reigning Jesus, for both here and
|
|
hereafter Christ will be <I>all in all;</I> we must <I>be where he
|
|
is</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+12:26">John xii. 26</A>),
|
|
|
|
must <I>appear with him</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+3:4">Col. iii. 4</A>);
|
|
|
|
and this will be an abundant recompence not only for our loss, but for
|
|
the delay; and when our Lord comes, we shall receive not only <I>our
|
|
own,</I> but our own <I>with usury.</I> The longest voyages make the
|
|
richest returns.</P>
|
|
|
|
<P>
|
|
|
|
[3.] The honour itself hereby granted; <I>Ye also shall sit upon twelve
|
|
thrones, judging the twelve tribes of Israel.</I> It is hard to
|
|
determine the particular sense of this promise, and whether it was not
|
|
to have many accomplishments, which I see no harm in admitting.
|
|
<I>First,</I> When Christ is ascended to the right hand of the Father,
|
|
and sits on the throne of his glory, then the apostles shall receive
|
|
power by the Holy Ghost
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:8">Acts i. 8</A>);
|
|
|
|
shall be so much advanced above themselves as they are now, that they
|
|
shall think themselves upon thrones, in promoting the gospel; they
|
|
shall deliver it with authority, as a judge from the bench; they shall
|
|
then have their commission enlarged, and shall publish the laws of
|
|
Christ, by which the church, God's spiritual Israel
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:16">Gal. vi. 16</A>),
|
|
|
|
shall be governed, and <I>Israel according to the flesh,</I> that
|
|
continues in infidelity, with all others that do likewise, shall be
|
|
condemned. The honour and power given them, may be explained by
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+1:19">Jer. i. 19</A>,
|
|
|
|
<I>See, I have set thee over the nations;</I> and
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+20:4">Ezek; xx. 4</A>,
|
|
|
|
<I>Wilt thou judge them?</I> and
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+7:18">Dan. vii. 18</A>,
|
|
|
|
<I>The saints shall take the kingdom;</I> and
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+12:1">Rev. xii. 1</A>,
|
|
|
|
where the doctrine of Christ is called <I>a crown of twelve stars.
|
|
Secondly,</I> When Christ appears for the destruction of Jerusalem
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+24:31"><I>ch.</I> xxiv. 31</A>),
|
|
|
|
then shall he send the apostles to judge the Jewish nation, because in
|
|
that destruction their predictions, according to the word of Christ,
|
|
would be accomplished. <I>Thirdly,</I> Some think it has reference to
|
|
the conversion of the Jews, which is yet to come, at the latter end of
|
|
the world, after the fall of antichrist; so Dr. Whitby; and that "it
|
|
respects the apostles' government or <I>the twelve tribes of
|
|
Israel,</I> not by a resurrection of their persons, but by a
|
|
reviviscence of that Spirit which resided in them, and of that purity
|
|
and knowledge which they delivered to the world, and, chiefly, by
|
|
admission of their gospel to be the standard of their faith and the
|
|
direction of their lives." <I>Fourthly,</I> It is certainly to have its
|
|
full accomplishment at the second coming of Jesus Christ, when <I>the
|
|
saints</I> in general <I>shall judge the world,</I> and the twelve
|
|
apostles especially, as assessors with Christ, <I>in the judgment of
|
|
the great day,</I> when all the world shall receive their final doom,
|
|
and they shall ratify and applaud the sentence. But the <I>tribe</I> of
|
|
Israel are named, partly because the number of the apostles was
|
|
designedly the same with the number of the tribes; partly because the
|
|
apostles were Jews, befriended them most, but were most spitefully
|
|
persecuted by them; and it intimates that the saints will judge their
|
|
acquaintance and kindred according to the flesh, and will, in the great
|
|
day, judge those they had a kindness for; will judge their persecutors,
|
|
who in this world judged them.</P>
|
|
|
|
<P>
|
|
|
|
But the general intendment of this promise is, to show the glory and
|
|
dignity reserved for the saints in heaven, which will be an abundant
|
|
recompence for the disgrace they suffered here in Christ's cause. There
|
|
are higher degrees of glory for those that have done and suffered most.
|
|
The apostles in this world were hurried and tossed, there they shall
|
|
sit down at rest and ease; here <I>bonds, and afflictions, and deaths,
|
|
did abide them,</I> but there they <I>shall sit on thrones of
|
|
glory;</I> here they were dragged to the bar, there they shall be
|
|
advanced to the bench; here the twelve tribes of Israel trampled upon
|
|
them, there they shall tremble before them. And will not this be
|
|
recompence enough to make up all their losses and expenses for Christ?
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+22:29">Luke xxii. 29</A>.</P>
|
|
|
|
<P>
|
|
|
|
[4.] The ratification of this grant; it is firm, it is inviolably
|
|
immutably sure; for Christ hath said, "<I>Verily I say unto you, I the
|
|
Amen, the faithful Witness,</I> who am empowered to make this grant, I
|
|
have said it, and it cannot be disannulled."</P>
|
|
|
|
<P>
|
|
|
|
(2.) Here is a promise to all others that should in like manner leave
|
|
all to follow Christ. It was not peculiar to the apostles, to be thus
|
|
preferred, but <I>this honour have all his saints.</I> Christ will take
|
|
care they shall none of them lose by him
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:29"><I>v.</I> 29</A>);
|
|
|
|
<I>Every one that has forsaken</I> any thing for Christ, <I>shall
|
|
receive.</I></P>
|
|
|
|
<P>
|
|
|
|
[1.] Losses for Christ are here supposed. Christ had told them that his
|
|
disciples must deny themselves in all that is done to them in this
|
|
world; now here he specifies particulars; for it is good to count upon
|
|
the worst. If they have not forsaken all, as the apostles did, yet they
|
|
have forsaken a great deal, houses suppose, and have turned themselves
|
|
out, to wander in deserts; or dear relations, that would not go with
|
|
them, to follow Christ; these are particularly mentioned, as hardest
|
|
for a tender gracious spirit to part with; <I>brethren, or sisters, or
|
|
father, or mother, or wife, or children;</I> and <I>lands</I> are added
|
|
in the close; the profits of which were the support of the family.</P>
|
|
|
|
<P>
|
|
|
|
Now, <I>First,</I> the loss of these things is supposed to be <I>for
|
|
Christ's name's sake;</I> else he doth not oblige himself to make it
|
|
up. Many forsake brethren, and wife, and children, in humour and
|
|
passion, as <I>the bird that wanders from her nest;</I> that is a
|
|
sinful desertion. But if we forsake them <I>for Christ's sake,</I>
|
|
because we cannot keep them and keep a good conscience, we must either
|
|
quit them, or quit our interest in Christ; if we do not quit our
|
|
concern for them, or our duty to them, but our comfort in them, and
|
|
will do it rather than deny Christ, and this with an eye to him, and to
|
|
his will and glory, this is that which shall be thus recompensed. It is
|
|
not the suffering, but the cause, that makes both the martyr and the
|
|
confessor.</P>
|
|
|
|
<P>
|
|
|
|
<I>Secondly,</I> It is supposed to be a great loss; and yet Christ
|
|
undertakes to make up, for he is able to do it, be it ever so great.
|
|
See the barbarity of the persecutors, that they stripped innocent
|
|
people of all they had, for no other crime than their adherence to
|
|
Christ! See the patience of the persecuted; and the strength of their
|
|
love to Christ, which was such as all these waters could not
|
|
quench!</P>
|
|
|
|
<P>
|
|
|
|
[2.] A recompence of these losses is here secured. Thousands have dealt
|
|
with Christ, and have trusted him far; but never any one lost by him,
|
|
never any one but was an unspeakable gainer by him, when the account
|
|
came to be balanced. Christ here gives his word for it, that he will
|
|
not only indemnify his suffering servants, and save them harmless, but
|
|
will abundantly reward them. Let them make a schedule of their losses
|
|
for Christ, and they shall be sure to receive,</P>
|
|
|
|
<P>
|
|
|
|
<I>First, A hundred-fold in this life;</I> sometimes in <I>kind,</I> in
|
|
the things themselves which they have parted with. God will raise up
|
|
for his suffering servants more friends, that will be so to them for
|
|
Christ's sake, than they have left that were so for their own sakes.
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The apostles, wherever they came, met with those that were kind to
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them, and entertained them, and opened their hearts and doors to them.
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However, they <I>shall receive a hundred-fold,</I> in <I>kindness,</I>
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in those things that are abundantly better and more valuable. Their
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graces shall increase, their comforts abound, they shall have tokens of
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God's love, more free communion with him, more full communications from
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him, clearer foresights, and sweeter foretastes, of <I>the glory to be
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revealed;</I> and then they may truly say, they have received a hundred
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times more comfort in God and Christ than they could have had in
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<I>wife, or children.</I></P>
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<P>
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<I>Secondly,</I> Eternal life at last. The former is reward enough, if
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there were no more; cent. per cent. is great profit; what then is a
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hundred to one? But this comes in over and above, as it were, into the
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bargain. The <I>life</I> here promised includes in it all the comforts
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of life in the highest degree, and all <I>eternal.</I> Now if we could
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but mix faith with the promise, and trust Christ for the performance of
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it, surely we should think nothing too much to do, nothing too hard to
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suffer, nothing too dear to part with, for him.</P>
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<P>
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Our Saviour, in the last verse, obviates a mistake of some, as if
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pre-eminence in glory went by precedence in time, rather than the
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measure and degree of grace. No; <I>Many that are first, shall be last,
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|
and the last, first,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:30"><I>v.</I> 30</A>.
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God will cross his hands; will <I>reveal that to babes,</I> which he
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<I>hid from the wise and prudent;</I> will reject unbelieving Jews and
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receive believing Gentiles. The heavenly inheritance is not given as
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|
earthly inheritances commonly are, by seniority of age, and priority of
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birth, but according to God's pleasure. This is the text of another
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sermon, which we shall meet with in the next chapter.</P>
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