This is the more deserving of notice, because not far back in the narrative, we read of our Lord's setting a child before them, and making it a symbol of instruction. Does it not seem strange then, that, after witnessing our Lord's notice of infants so lately, the disciples should have supposed it improper that these should be brought to him? The inference is plain. They could only have considered his former notice as bestowed for the purpose of conveying instruction to them. That notice shewed indeed that children in themselves were not objects of dislike to the Saviour; but here were children brought to be touched. That virtue should go out of him for infants, was the scruple, and the only scruple; and this does seem to be designedly and formally removed by our Lord's touching them. So considered, the use of his words on this occasion in our baptismal service, is very appropriate; and, as far as it goes, a very striking proof is furnished by them, that infants are fit subjects of admission to the blessings of the Christian covenant.

THE YOUNG MAN WHOSE RICHES WERE

AN OBSTACLE TO HIS BECOMING

A DISCIPLE.

Ver. 17-31.

And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life? And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. And he answered and said unto him, Master, all these have I observed from my youth. Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. And he was sad at that saying, and went away grieved: for he had great possessions. And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. And they were astonished out of measure, saying among themselves, Who then can be saved? And Jesus looking upon them saith, With men it is impossible, but not with God: for with God

all things are possible. Then Peter began to say unto him, Lo, we have left all, and have followed thee. And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the Gospel's, but he shall receive an hundred fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. But many that are first shall be last; and the last first.

This is a very striking incident. The young man evidently came to Christ with incipient faith; and, from the nature of his application, must have assured himself that the teacher was "a prophet sent from God;" although he had not recognized in him the Christ, much less penetrated into the character of his kingdom. How does the Lord behave to such an one? Precisely in the same manner as he did to his disciples, and to all who displayed any the least symptoms of faith which might be ripened and improved; and it is this view of the incident which is perhaps the most important and interesting.

If we call to mind his usual method then with his disciples, and with others who listened to

him, and gave symptoms of an incipient faith, we shall recollect, that the mode in which he at first rewarded, and encouraged, and improved it, was not generally by an explicit declaration. He was not wont directly to add to their stock of faith, but to give them the means of doing so, by some fresh exertion of that same candour and docility, which had procured for them the beginnings and rudiments of their belief. In some instances we meet with the success of the experiment recorded; as, for example, in the case of the Syrophoenician woman. On the other hand, instances of the failure of his kind endeavours have also been left on the sacred record, as if for the purpose of awakening the suggestion, that although God be working with us, and within us, yet we must work out the salvation which he has procured for us. A very remarkable instance of failure was noticed in the remarks on the eighth chapter of St. Mark; and if we turn to it, and compare together our Lord's behaviour during the conference with his disciples as there recorded, and his dialogue with the young man which we have now read, we cannot fail to be struck with the sameness of the method adopted

by him in both cases; and the more, because in both his success was frustrated by the hardness of heart displayed in the objects of his instruction. It would be needless to repeat the remarks already made on the former instance; and we may therefore confine our attention to those circumstances in the present case, which shew that Christ was throughout the interview giving the young man such hints, as would have made him, if he had had sufficient docility, a disciple.

Observe then how he replied to the young man's first question. There is not the slightest notice of the subject of his inquiry. Taking advantage of a phrase of courtesy which the young man had employed when speaking to him, our Lord answers, 66 Why callest thou me good? there is none good but one, that is, God." This was his usual method. It was his custom to engraft his instruction on every contingency which would bear it, even an occasional word or action. In this way it is that he adverts to the epithet "good," as applied to himself. And how does he this? Not by rejecting it, and saying that he is not worthy to be called good;