This beautiful story gains new loveliness from its context. The disciples had weighed the advantages and disadvantages of marriage, and decided in their calculating selfishness, that the prohibition of divorce made it "not good for a man to marry." But Jesus had regarded the matter from quite a different position; and their saying could only be received by those to whom special reasons forbade the marriage tie. It was then that the fair blossom and opening flower of domestic life, the tenderness and winning grace of childhood, appealed to them for a softer judgment. Little children (St. Luke says "babes") were brought to Him to bless, to touch them. It was a remarkable sight. He was just departing from Perea on His last journey to Jerusalem. The nation was about to abjure its King and perish, after having invoked His blood to be not on them only, but on their children. But here were some at least of the next generation led by parents who revered Jesus, to receive His blessing. And who shall dare to limit the influence exerted by that benediction on their future lives? Is it forgotten that this very Perea was the haven of refuge for Jewish believers when the wrath fell upon their nation? Meanwhile the fresh smile of their unconscious, unstained, unforeboding infancy met the grave smile of the all-conscious, death-boding Man of Sorrows, as much purer as it was more profound.

But the disciples were not melted. They were occupied with grave questions. Babes could understand nothing, and therefore could receive no conscious intelligent enlightenment. What then could Jesus do for them?

Many wise persons are still of quite the same opinion. No spiritual influences, they tell us, can reach the soul until the brain is capable of drawing logical distinctions. A gentle mother may breathe softness and love into a child's nature, or a harsh nurse may jar and disturb its temper, until the effects are as visible on the plastic face as is the sunshine or storm upon the bosom of a lake; but for the grace of G.o.d there is no opening yet. As if soft and loving influences are not themselves a grace of G.o.d. As if the world were given certain odds in the race, and the powers of heaven were handicapped. As if the young heart of every child were a place where sin abounds (since he is a fallen creature, with an original tendency towards evil), but where grace doth not at all abound.

Such is the unlovely theory. And as long as it prevails in the Church we need not wonder at the compensating error of rationalism, denying evil where so many of us deny grace. It is the more amiable error of the two.

Since then the disciples could not believe that edification was for babes, they naturally rebuked those that brought them. Alas, how often still does the beauty and innocence of childhood appeal to men in vain. And this is so, because we see not the Divine grace, "the kingdom of heaven," in these. Their weakness chafes our impatience, their simplicity irritates our worldliness, and their touching helplessness and trustfulness do not find in us heart enough for any glad response.

In ancient times they had to pa.s.s through the fire to Moloch, and since then through other fires: to fashion when mothers leave them to the hired kindness of a nurse, to selfishness when their want appeals to our charities in vain, and to cold dogmatism, which would banish them from the baptismal font, as the disciples repelled them from the embrace of Jesus.

But He was moved with indignation, and reiterated, as men do when they feel deeply, "Suffer the little children to come unto Me; forbid them not." And He added this conclusive reason, "for of such," of children and childlike men, "is the kingdom of G.o.d."

What is the meaning of this remarkable a.s.sertion? To answer aright, let us return in fancy to the morning of our days; let our flesh, and all our primitive being, come back to us as those of a little child.

We were not faultless then. The theological dogma of original sin, however unwelcome to many, is in harmony with all experience. Impatience is there, and many a childish fault; and graver evils develop as surely as life unfolds, just as weeds show themselves in summer, the germs of which were already mingled with the better seed in spring. It is plain to all observers that the weeds of human nature are latent in the early soil, that this is not pure at the beginning of each individual life. Does not our new-fangled science explain this fact by telling us that we have still in our blood the transmitted influences of our ancestors the brutes?

But Christ never meant to say that the kingdom of heaven was only for the immaculate and stainless. If converted men receive it, in spite of many a haunting appet.i.te and recurring l.u.s.t, then the frailties of our babes shall not forbid us to believe the blessed a.s.surance that the kingdom is also theirs.

How many hindrances to the Divine life fall away from us, as our fancy recalls our childhood. What weary and shameful memories, base hopes, tawdry splendours, envenomed pleasures, entangling a.s.sociations vanish, what sins need to be confessed no longer, how much evil knowledge fades out that we never now shall quite unlearn, which haunts the memory even though the conscience be absolved from it. The days of our youth are not those evil days, when anything within us saith, My soul hath no pleasure in the ways of G.o.d.

When we ask to what especial qualities of childhood did Jesus attach so great value, two kindred attributes are distinctly indicated in Scripture.

One is humility. The previous chapter showed us a little child set in the midst of the emulous disciples, whom Christ instructed that the way to be greatest was to become like this little child, the least.

A child is not humble through affectation, it never professes nor thinks about humility. But it understands, however imperfectly, that it is beset by mysterious and perilous forces, which it neither comprehends nor can grapple with. And so are we. Therefore all its instincts and experiences teach it to submit, to seek guidance, not to put its own judgment in compet.i.tion with those of its appointed guides. To them, therefore, it clings and is obedient.

Why is it not so with us? Sadly we also know the peril of self-will, the misleading power of appet.i.te and pa.s.sion, the humiliating failures which track the steps of self-a.s.sertion, the distortion of our judgments, the feebleness of our wills, the mysteries of life and death amid which we grope in vain. Milton antic.i.p.ated Sir Isaac Newton in describing the wisest

"As children gathering pebbles on the sh.o.r.e."

_Par. Reg._, iv. 330.

And if this be so true in the natural world that its sages become as little children, how much more in those spiritual realms for which our faculties are still so infantile, and of which our experience is so rudimentary. We should all be nearer to the kingdom, or greater in it, if we felt our dependence, and like the child were content to obey our Guide and cling to Him.

The second childlike quality to which Christ attached value was readiness to receive simply. Dependence naturally results from humility. Man is proud of his independence only because he relies on his own powers; when these are paralysed, as in the sickroom or before the judge, he is willing again to become a child in the hands of a nurse or of an advocate. In the realm of the spirit these natural powers are paralysed. Learning cannot resist temptation, nor wealth expiate a sin. And therefore, in the spiritual world, we are meant to be dependent and receptive.

Christ taught, in the Sermon on the Mount, that to those who asked Him, G.o.d would give His Spirit as earthly parents give good things to their children. Here also we are taught to accept, to receive the kingdom as little children, not flattering ourselves that our own exertions can dispense with the free gift, not unwilling to become pensioners of heaven, not distrustful of the heart which grants, not finding the bounties irksome which are prompted by a Fathers' love. What can be more charming in its gracefulness than the reception of a favour by an affectionate child. His glad and confident enjoyment are a picture of what ours might be.

Since children receive the kingdom, and are a pattern for us in doing so, it is clear that they do not possess the kingdom as a natural right, but as a gift. But since they do receive it, they must surely be capable of receiving also that sacrament which is the sign and seal of it. It is a startling position indeed which denies admission into the visible Church to those of whom is the kingdom of G.o.d. It is a position taken up only because many, who would shrink from any such avowal, half-unconsciously believe that G.o.d becomes gracious to us only when His grace is attracted by skilful movements upon our part, by conscious and well-instructed efforts, by penitence, faith and orthodoxy. But whatever soul is capable of any taint of sin must be capable of compensating influences of the Spirit, by Whom Jeremiah was sanctified, and the Baptist was filled, even before their birth into this world (Jer. i. 5; Luke i. 15). Christ Himself, in Whom dwelt bodily all the fulness of the G.o.dhead, was not therefore incapable of the simplicity and dependence of infancy.

Having taught His disciples this great lesson, Jesus let His affections loose. He folded the children in His tender and pure embrace, and blessed them much, laying His hands on them, instead of merely touching them. He blessed them not because they were baptized. But we baptize our children, because all such have received the blessing, and are clasped in the arms of the Founder of the Church.

The Rich Inquirer.

"And as He was going forth into the way, there ran one to Him, 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? none is good save one, even G.o.d. Thou knowest the commandments, Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honour thy father and mother. And He said unto him, Master, all these things have I observed from my youth. And Jesus looking upon him loved him, and said unto him, One thing thou lackest: go, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow Me. But his countenance fell at the saying, and he went away sorrowful: for he was one that had great possessions."-MARK x. 17-22 (R.V.).

The excitement stirred by our Lord's teaching must often have shown itself in a scene of eagerness like this which St. Mark describes so well. The Saviour is just "going forth" when one rushes to overtake Him, and kneels down to Him, full of the hope of a great discovery. He is so frank, so innocent and earnest, as to win the love of Jesus. And yet he presently goes away, not as he came, but with a gloomy forehead and a heavy heart, and doubtless with slow reluctance.

The authorities were now in such avowed opposition that to be Christ's disciple was disgraceful if not dangerous to a man of mark. Yet no fear withheld this young ruler who had so much to lose; he would not come by night, like Nicodemus before the storm had gathered which was now so dark; he openly avowed his belief in the goodness of the Master, and his own ignorance of some great secret which Jesus could reveal.

There is indeed a charming frankness in his bearing, so that we admire even his childlike a.s.sertion of his own virtues, while the heights of a n.o.bility yet unattained are clearly possible for one so dissatisfied, so anxious for a higher life, so urgent in his questioning, What shall I do?

What lack I yet? That is what makes the difference between the Pharisee who thanks G.o.d that he is not as other men, and this youth who has kept all the commandments, yet would fain be other than he is, and readily confesses that all is not enough, that some unknown act still awaits achievement. The goodness which thinks itself upon the summit will never toil much farther. The conscience that is really awake cannot be satisfied, but is perplexed rather and baffled by the virtues of a dutiful and well-ordered life. For a chasm ever yawns between the actual and the ideal, what we have done and what we fain would do. And a spiritual glory, undefined and perhaps undefinable, floats ever before the eyes of all men whom the G.o.d of this world has not blinded. This inquirer honestly thinks himself not far from the great attainment; he expects to reach it by some transcendant act, some great deed done, and for this he has no doubt of his own prowess, if only he were well directed. What shall I do that I may have eternal life, not of grace, but as a debt-that I may inherit it? Thus he awaits direction upon the road where heathenism and semi-heathen Christianity are still toiling, and all who would purchase the gift of G.o.d with money or toil or merit or bitterness of remorseful tears.

One easily foresees that the reply of Jesus will disappoint and humble him, but it startles us to see him pointed back to works and to the law of Moses.

Again, we observe that what this inquirer seeks he very earnestly believes Jesus to have attained. And it is no mean tribute to the spiritual elevation of our Lord, no doubtful indication that amid perils and contradictions and on His road to the cross the peace of G.o.d sat visibly upon His brow, that one so pure and yet so keenly aware that his own virtue sufficed not, and that the kingdom of G.o.d was yet unattained, should kneel in the dust before the Nazarene, and beseech this good Master to reveal to him all his questioning. It was a strange request, and it was granted in an unlooked for way. The demand of the Chaldean tyrant that his forgotten dream should be interpreted was not so extravagant as this, that the defect in an unknown career should be discovered. It was upon a lofty pedestal indeed that this ruler placed our Lord.

And yet his question supplies the clue to that answer of Christ which has perplexed so many. The youth is seeking for himself a purely human merit, indigenous and underived. And the same, of course, is what he ascribes to Jesus, to Him who is so far from claiming independent human attainment, or professing to be what this youth would fain become, that He said, "The Son can do nothing of Himself ... I can of Mine own self do nothing." The secret of His human perfection is the absolute dependence of His humanity upon G.o.d, with Whom He is one. No wonder then that He repudiates any such goodness as the ruler had in view.

The Socinian finds quite another meaning in His reply, and urges that by these words Jesus denied His Deity. There is none good but one, That is G.o.d, was a reason why He should not be called so. Jesus however does not remonstrate absolutely against being called good, but against being thus addressed from this ruler's point of view, by one who regards Him as a mere teacher and expects to earn the same t.i.tle for himself. And indeed the Socinian who appeals to this text grasps a sword by the blade. For if it denied Christ's divinity it must exactly to the same extent deny also Christ's goodness, which he admits. Now it is beyond question that Jesus differed from all the saints in the serene confidence with which He regarded the moral law, from the time when He received the baptism of repentance only that He might fulfil all righteousness, to the hour when He cried, "Why hast Thou forsaken Me?" and although deserted, claimed G.o.d as still His G.o.d. The saints of to-day were the penitents of yesterday.

But He has finished the work that was given Him to do. He knows that G.o.d hears Him always, and in Him the Prince of this world hath nothing. And yet there is none good but G.o.d. Who then is He? If this saying does not confess what is intolerable to a reverential Socinian, what Strauss and Renan shrank from insinuating, what is alien to the whole spirit of the Gospels, and a.s.suredly far from the mind of the evangelists, then it claims all that His Church rejoices to ascribe to Christ.

Moreover Jesus does not deny even to ordinary men the possibility of being "good."

A good man out of the good treasure of his heart bringeth forth good things. Some shall hear at last the words, Well done, good and faithful servant. The children of the kingdom are good seed among the tares.

Clearly His repugnance is not to the epithet, but to the spirit in which it is bestowed, to the notion that goodness can spring spontaneously from the soil of our humanity. But there is nothing here to discourage the highest aspirations of the trustful and dependent soul, who looks for more grace.

The doctrinal importance of this remarkable utterance is what most affects us, who look back through the dust of a hundred controversies. But it was very secondary at the time, and what the ruler doubtless felt most was a chill sense of repression and perhaps despair. It was indeed the death-knell of his false hopes. For if only G.o.d is good, how can any mortal inherit eternal life by a good deed? And Jesus goes on to deepen this conviction by words which find a wonderful commentary in St. Paul's doctrine of the function of the law. It was to prepare men for the gospel by a challenge, by revealing the standard of true righteousness, by saying to all who seek to earn heaven, "The man that doeth these things shall live by them." The attempt was sure to end in failure, for, "by the law is the knowledge of sin." It was exactly upon this principle that Jesus said "Keep the commandments," spiritualizing them, as St. Matthew tells us, by adding to the injunctions of the second table, "Thou shalt love thy neighbour as thyself," which saying, we know, briefly comprehends them all.

But the ruler knew not how much he loved himself: his easy life had met no searching and stern demand until now, and his answer has a tone of relief, after the ominous words he had first heard. "Master," and he now drops the questionable adjective, "all these have I kept from my youth;" these never were so burdensome that he should despair; not these, he thinks, inspired that unsatisfied longing for some good thing yet undone. We pity and perhaps blame the shallow answer, and the dull perception which it betrayed. But Jesus looked on him and loved him. And well it is for us that no eyes fully discern our weakness but those which were so often filled with sympathetic tears. He sees error more keenly than the sharpest critic, but he sees earnestness too. And the love which desired all souls was attracted especially by one who had felt from his youth up the obligation of the moral law, and had not consciously transgressed it.

This is not the teaching of those vile proverbs which declare that wild oats must be sown if one would reap good corn, and that the greater the sinner the greater will be the saint.

Nay, even religionists of the sensational school delight in the past iniquities of those they honour, not only to glorify G.o.d for their recovery, nor with the joy which is in the presence of the angels over one sinner that repenteth, but as if these possess through their former wickedness some pa.s.sport to special service now. Yet neither in Scripture nor in the history of the Church will it appear that men of licentious revolt against known laws have attained to usefulness of the highest order. The Baptist was filled with the Holy Ghost from his mother's womb.

The Apostle of the Gentiles was blameless as touching the righteousness of the law. And each Testament has a special promise for those who seek the Lord early, who seek His kingdom and righteousness first. The undefiled are nearest to the throne.

Now mark how endearing, how unlike the stern zeal of a propagandist, was Christ's tender and loving gaze; and hear the encouraging promise of heavenly treasure, and offer of His own companionship, which presently softened the severity of His demand; and again, when all failed, when His followers doubtless scorned the deserter, ponder the truthful and compa.s.sionate words, How hard it is!

Yet will Christ teach him how far the spirit of the law pierces, since the letter has not wrought the knowledge of sin. If he loves his neighbour as himself, let his needier neighbour receive what he most values. If he loves G.o.d supremely, let him be content with treasure in the hands of G.o.d, and with a discipleship which shall ever reveal to him, more and more profoundly, the will of G.o.d, the true n.o.bility of man, and the way to that eternal life he seeks.

The socialist would justify by this verse a universal confiscation. But he forgets that the spirit which seizes all is widely different from that which gives all freely: that Zacchaeus retained half his goods; that Joseph of Arimathea was rich; that the property of Ananias was his own, and when he sold it the price was in his own power; that St. James warned the rich in this world only against trusting in riches instead of trusting G.o.d, who gave them all richly, for enjoyment, although not to be confided in. Soon after this Jesus accepted a feast from his friends in Bethany, and rebuked Judas who complained that a costly luxury had not been sold for the benefit of the poor. Why then is his demand now so absolute? It is simply an application of his bold universal rule, that every cause of stumbling must be sacrificed, be it innocent as hand or foot or eye. And affluent indeed would be all the charities and missions of the Church in these latter days, if the demand were obeyed in cases where it really applies, if every luxury which enervates and all pomp which intoxicates were sacrificed, if all who know that wealth is a snare to them corrected their weakness by rigorous discipline, their unfruitfulness by a sharp pruning of superfluous frondage.

The rich man neither remonstrated nor defended himself. His self-confidence gave way. He felt that what he could not persuade himself to do was a "good thing." And he who came running went away sorrowful, and with a face "lowering" like the sky which forebodes "foul weather." That is too often the issue of such vaunting offers. Yet feeling his weakness, and neither resisting nor upbraiding the faithfulness which exposes him, doubtless he was long disquieted by new desires, a strange sense of failure and unworthiness, a clearer vision of that higher life which had already haunted his reveries. Henceforward he had no choice but to sink to a baser contentment, or else rise to a higher self-devotion. Who shall say, because he failed to decide then, that he persisted for ever in the great refusal? Yet was it a perilous and hardening experience, and it was easier henceforward to live below his ideal, when once he had turned away from Christ. Nor is there any reason to doubt that the inner circle of our Lord's immediate followers was then for ever closed against him.

Who Then Can Be Saved?

"And Jesus looked round about, and saith unto His disciples, How hardly shall they that have riches enter into the kingdom of G.o.d!

And the disciples were amazed 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 G.o.d! It is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of G.o.d. And they were astonished exceedingly, saying unto Him, Then who can be saved? Jesus looking upon them saith, With men it is impossible, but not with G.o.d: for all things are possible with G.o.d. Peter began to say unto Him, Lo, we have left all, and have followed thee. Jesus said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or mother, or father, or children, or lands, for my sake, and for the gospel's sake, but he shall receive a hundredfold 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."-MARK x. 23-31 (R.V.).