to Christ, and they hope to take place of all the great officers of state, as princes of the blood. John is the beloved disciple, the favorite of the prince, and, therefore, hopes to be the greatest. Andrew was first called, and, therefore, why should he not be preferred?”

Mr. Henry supposes that some such thoughts as these passed between them when they asked Christ to settle the matter. A little child happened to be near, and Jesus took and set him in the midst of them, and told them that unless they were as humble as that little child they could never enter into his kingdom—the kingdom of heaven, and that the humblest among them was the greatest.

Again, Christ here teaches us not to give offence. We should be careful, as much as possible, to offend nobody in any way. But the offence of which he here speaks is particularly against his humble followers and servants. We must not despise one of these his little children, how poor and despised soever he may be by a wicked and sneering world.

Christ also here teaches us self-denial, to part with things that we even dearly love, rather than lose our souls. He tells us that we are to cut off our hand and foot, and pluck out our eye, rather than let them stand in the way of our salvation. He does not, however, mean that we should really do So, but he does mean that whatever hinders it, if it be even as dear to us as these parts of our body, we must be ready to give it up. An amusement, though ever so delightful, if it leads us into sinful habits and company, must be parted with. A friend and companion that would draw our hearts away from Christ, though we love him ever so much for his kindness in other respects, must also be parted with. Many such right hands must be cut off, and many such right eyes must be plucked out. Another thing here taught is forgiveness of injuries. And this is a very hard thing indeed to learn. When Christ talked on this subject, Peter wished to know how many times he might be offended by another, and yet forgive him," Seven times?" said he. "Yes," said Jesus, "as much as seventy times seven." It is not likely that any one would offend so often as this, so that our Lord meant that we should always be ready to forgiva those that injure us.

Our Lord enforces forgiveness by a parable about a steward that owed his lord ten thousand talents, and yet he forgave him his debt; but a fellow-servant happening to owe the steward only a hundred pence, though he had been so kindly treated by his lord under like circumstances, yet cruelly threw his poor fellow-servant into prison till he should pay him

every farthing. His lord, however, heard of it, and, as the steward's debt was still due in law, to punish him for his cruelty he laid hold of him and threw him into prison also.

God forgives us our sins, though they are great as the ten thousand talents; we ought, therefore, surely to forgive the hundred pence due to us from others, and to pass by their little offences, when they are ready to express any sorrow that they have done us injury; and, even if that be not the case, we should not render evil for evil, but contrariwise blessing. We have seen a hard-hearted man softened by receiving kindness for injuries.

Christ receives Little Children.-Converses with a Rich Young Man.

MATTHEW XIX. 13-30.

N this chapter we read of little children being brought to Christ, that he might bless them, and pray over them, as it was usual with the Jews to do. Most likely they were parents, or it might be friends, who brought these children to Jesus. Children should feel themselves very happy when they have parents or friends who take them to Christ and ask for his blessing upon them. They can

not now do this exactly in the same way, for Christ is ascended up into heaven, but they can take them in prayer, and, though Christ is in heaven, he can still bless them there.

The disciples thought that these parents were troublesome, but Christ did not think so, nor will he ever think you trouble

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some for going to him. He says, "Whosoever cometh unto me I will in nowise cast out." What he said to the disciples he says now, "Suffer little children, and forbid them not to come unto me: for of such is the kingdom of heaven."

Another thing here recorded is a conversation of Christ with a rich young man. This young man was desirous of going to heaven, and wished to know what he should do to enable him to get there. In this respect he was better than some people, who hope to go to heaven when they die, but live

all their days as if they cared nothing about it. He called Christ "Good Master," or good Teacher, but Christ told him there was no one good but God, and as he only considered Christ as a teacher, and did not see his divine glory, he was wrong to give any human being the title of good.

Jesus told this young man, who had no notion of believing in him as a Saviour, but only thought of doing something to become eternally happy, that if he would keep the commandments, all would be right. The young man said that he had kept them all. He did, indeed; but knew little of his own heart to say so, for a wrong thought breaks the commandments, as well as a wrong word or deed. He should, as Mr. Henry observes, instead of saying, "All these have I kept, what lack I yet?" rather have said, with shame and sorrow, "All these have I broken, what shall I do to get my sins pardoned?" and thus have, at least, avoided his claim of self-righteousness.

Christ, however, soon put him

to the test. He proved that he was an idolater, and so broke the very first commandment. "Thou shalt have no other gods before me." He did not, indeed, bow to idols wrought out of gold and silver, as the heathen did, but still he loved his gold and silver above everything besides-he gave his heart to his riches, and that was sin enough. Jesus told to sell everything he had, and give to the poor, and follow him. Not that Christ requires this of us, he leaves us to enjoy what his providence gives us, and be thankful for it; but here was a particular case, which put this young man's heart to the test, for "when the young man heard that saying, he went away sorrowful: for he had great possessions ;" and he could not give these up to enter into life.

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him

After the young man was gone, our Lord showed his disciples, from this example, how difficult it was for a rich man to enter heaven. "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." That is, it is a great difficulty for a rich man, surrounded with the snares of riches, to enter into the kingdom-for this is what the words mean.

This incident led Peter, who was as impulsive as ever, and had, moreover,

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some of the oriental disposition to extol his own sacrifices, and seek to have them noticed and rewarded, to ask, "Behold, we have forsaken all, and followed thee what shall we have therefore?" Of this boasting inquiry, Mr. Henry well remarks: "Alas! it was but a poor all that they had forsaken; one of them (Matthew) 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 see how big Peter there speaks of it, as if it had been some mighty thing: 'Behold, we have forsaken all!"" However, what they had left was their all, and Christ accepts of a little sacrifice, where we cannot make a great one; and in answering his question, Christ wisely reminded him that his rewards were mainly in the future life, and that many who had supposed themselves to be first should be last, and the last should be first.

The Parable of the Laborers in the Vineyard.-Christ foretells his Sufferings.-The two Blind Men.

MATTHEW XX.

THIS chapter contains four things, which we shall briefly notice in the

order in which they stand.

First, The Parable of the Laborers in the Vineyard.

Here our Lord compares the kingdom of heaven-or the season of proclaiming the gospel to poor sinners-to a person who kept house and hired servants. Being in want of some to work in his vineyard, he "went out early in the morning to hire laborers." "And when he had agreed with the laborers for a penny a-day, he sent them into his vineyard." Our Lord here means a coin called the Roman penny, which was of more value than ours, and equal to about seventeen cents of our money; this, indeed, was low for wages, but they differ very much in all parts of the world, and even in our own country, in some parts not being more than half what they are in others.

Several hours after, the householder went out, and finding more laborers wanting work, he hired them also. Three hours after that he employed some more to work, and three hours after that still more. And now it drew toward the end of the day. "And about the eleventh hour, and within an hour of finishing work, he seeing some more standing idle, hired them also."

After they had done their work he paid them, and gave every man a penny; so that you see he gave just as much to those he employed last as