By this decision, this re-enactment of the original law, Jesus has for ever established the indissolubleness of that connexion, by which the husband and wife are made one. The histories recorded in the Old Testament sufficiently show the wisdom of the provision. They show how for the hardness of men's hearts a different practice was permitted in the earlier ages of the world. And they also prove the evil consequences which arose, whenever that liberty was used and acted on. We see this in the domestic life of Abraham and Sarah. We see it in the sinfulness which stained the character of David: in the ruin which the "love of strange women' brought upon Solomon," when "his wives turned away his heart after other gods, and his heart was not faithful unto the Lord his God."

These consequences ensue from the infringement of the law which God originally ordained. It was not his will that man should be alone; he provided "a help meet for him :" and then said, For this cause shall a man leave his father and mother, and cleave unto his wife; and they twain shall be one flesh.' Therefore from the time of this solemn union, their interests are in common; whatever affects the one, whether for good or evil, affects the other; if one suffers, the other suffers; if one rejoices, the other rejoices; if one weeps, the other weeps also. The tie which first united them, is made stronger by the

parallel verse in St. Matthew, " And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her See Matt. xix. 9.

which is put away doth commit adultery."

9

1 Kings xi. 4.

Gen. ii. 24.

offspring of their love; these draw the bond of attachment closer, and aggravate the evils of separation. So that to break the sacred contract, and be joined to another, is to annul the ordinance of God, instituted in the time of man's innocency, and designed for the help and comfort which one ought to have of the other.

2

The tie cannot be unloosed; the covenant cannot be broken. Let everything be avoided, which would induce a desire to break it. The same wisdom which declares it indissoluble, prescribes also the rules which make it delightful. There can be no comfort, where one does not take the lead and two cannot alike bear rule. Therefore let "wives submit themselves unto their own husbands, as unto the Lord," and "reverence their husbands." Submission is no grief, where love prevails; "let husbands," then, "love their wives, even as their own bodies;" "as Christ also loved the church, and gave himself for it." For to make the marriage contract still more dear, and the union doubly sacred, the Lord has been pleased to use it as the emblem of the very union which exists between himself and the church of which he is the head; and which he so loved, as to lay down his life for its sake, " that he might sanctify and cleanse it with the washing of water by the word:" thus sealing with his own blood the covenant through which he "betrothed her unto himself for ever in righteousness, and in loving kindness, and in mercies." +

3

? Eph. v. 22.

3 Ib. 25-28.

• Hos. ii. 19.

LECTURE LXI.

LITTLE CHILDREN RECEIVED AND BLESSED.

MARK X. 13-16.

13. And they brought young children to him, that he should touch them and his disciples rebuked those that brought them.

• 1

It may have been one of those seasons when the crowds pressed upon Jesus, and gave him "no leisure so much as to eat. Or he may have been engaged in discourse too solemn and important to be interrupted. Or perhaps the disciples thought it an unnecessary and unprofitable intrusion, to bring young children, who could not listen to his doctrine, "that he should put his hands upon them and pray :"2 so they rebuked those that brought them.

14. But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.

15. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.

As much as to say, Ye repel these little children, as if unworthy of my regard, and unfit to receive my blessing. Verily I say unto you, there is much

' See ch. vi. 31.

2 As in Matt. xix. 13.

in these infants that all will do well to imitate. They do not" dispute among themselves, which shall be the greatest." They do not find reason for cavilling, in doctrines which are new and strange to them. They are simple, humble, teachable, innocent of wilful sin and so may set an example to all who follow me and hear my words. For whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.

16. And he took them up in his arms, put his hands upon them, and blessed them.

He could not but foresee and pity the dangers to be encountered by these children in the world through which they must pass. He well knew that as their years advanced, and they grew up to the vigour of manhood, unruly passions would disturb the breasts which were now enjoying the calm of innocency; he knew that temptations to which they were yet strangers would allure them into the ways of sin. And he would not send them into the midst of these dangers and temptations without his blessing.

Parents find comfort here, when they reflect upon the perils which beset the children of their love. And justly does our church introduce this incident as a ground of encouragement, and an example of the blessings to be expected when children are baptized: exhorting parents to "doubt not, fore, but earnestly believe, that the same Lord, who commended the little children to be brought unto him, and took them in his arms and blessed them, 3 See Ch. ix. 34.

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will likewise favourably receive these infants; that he will embrace them with the arms of his mercy; that he will give unto them the blessings of eternal life, and make them partakers of his everlasting kingdom.""

At the same time we must not deceive ourselves as to the force of this example. We must remember that there were certain circumstances connected with the blessing here bestowed. It was not here, as on a previous occasion, when Jesus took a child which happened to be present, and set him in the midst, and made him an example of humility. In this case the children were neither present accidentally, nor introduced in compliance with a formal practice; they were brought to Jesus by those interested in them, "that he might lay his hands upon them, and pray," and touch them. They were brought, therefore, in reliance upon his power, in faith of the virtue which might proceed from him, and convey a blessing to these children.

As far then as depends on this example, the same mind must be in us which was in the friends of those children, if we expect the blessings which were granted them. We must come to the ordinance of baptism in faith, and not in compliance with a customary form. We must come, believing that our children, without Christ, are miserable, lost, and helpless; "being dead through the offence of one." We must come, believing that, "being justified by his blood, they shall be saved from wrath through him." 5 We must come, believing that "as by the

4 Baptismal Service.

5 Rom. v. 9—15.