eought to Jesus for instruction Bll to bow he might attain to "eternal iife," viz. by fimling that perfect goodness of which eternal life is the reward. His question was, in effect," How may I become like thee?" Note: What the young man calls "eterna-1 life," Christ calle "life," for eternal life is the only true life. Without this, "in the midst of life we ore in death." 2. But he discerned it falsely. (1) He did not recog- nize the Divinity of Christ. Hence the question, "Why askest thou me concerning that which is good?" Suppose an emphasis on the word thou. So he proceeds, "One there is who is good;" equivalent to "None is good save One, even God" (Mark X, 18; Luke xvili. 19). (2) The rebuke here is for ascribing goodness to Christ with- out discerning his Divinity as its source. The title is not inapplicable, for our Lord calls himself the "good Shepherd" (John x. 11). The fault was that it was improperly applied. (3) The teaching, then, is that it is vain to seek goodness apart from God. He alone is good essentially, originally, everlastingly. "God" is " good." Therefore we should transfer to God all praise which is given to us. All crowns must lie before his throne (see J as. i. 17). IL THE LA w OF Goo IS THE BULE OF GOODNESS. 1. This is ex'{YT'essed in the instroction of Christ; (1) "If thou wouldest enter into life, keep the commandments." This is not irony, but sober truth. To keep the commandments from a principle of loving faith is undoubtedly the way to eternal life. Those who are justified by faith must keep the commandments before they can enter into life and be finally saved. (2) Keeping the commandments must, however, include faith in Jesus Christ (see 1 John iii. 23). Moses gave it amongst his commandments that we should hear the great Prophet to be raised up like unto him. 2. The 'l'Uler observed the rom- mandments in the letter. (1) The inquiry "Which?" was probably occasioned by the confusion introduced by the scribes, who mixed up the traditions of the elders with the precepts of Moses; and who magnified the ritual observances so as to neglect the moral rules-the "weightier matters of the Law," justice, mercy, and charity. (2) The answer put the moral law in the foremost place. The particular commandments which our Lord selects are but adduced as instances of moral, in opposition to ritual, obedi- ence. Nor does he cite the commandments in their order, probably to show, as the Jews themselves express it, "that there is neither first nor last in the Law "-that every precept is so perfect that it matters not whether it be taken first or last. He mentions only the duties of the second table, summing them up, however, with the precept from Lev. xix. 18, for the love of God can only be made manifest by love to our neighbour (cf. 1 John iv. 20, 21). "Our light burns in love to God, but it shines in love to our neighbour" (Henry). (3) "All these things have I observed" (cf. Phil. iii. 6). 3. He failed to keep them in the spirit. (1) " What lack I yet?" He was convinced that he yet needed something. He had too much of that boasting which is excluded by the law of faith, and which excludes from justification (Luke xviii.11, 14; Rom. iii. 27). (2) The Lord soon discovered to him the covetousness and earthliness of his heart. He found how he over-estimated his obedience when he was unwilling to part with hie pos3essions for the benefit of the poor, and preferred earthly to heavenly treasure. Note : Worldly men prefer heaven to hell; Christians prefer heaven to earth. (3) We canuot become perfect without becoming spiritual. So a man may be free from gross sin, yet come short of the life of grace and glory. Ill. THE GOSPEL OF CBBIST IS THE wAY OF GOODNESS. 1. It promises eternal life in Christ. "Thou ehalt have treasure in heaven: and come, follow me." (1) In th& school of Christ we learn the doctrine of justification by faith in his sufficient atone- ment. (2) The connection with that atonement of the work of the Holy Spirit in the heart. (3) His teaching, moreover, shows us the connection between faith and obedi- ence unto the fulfilling of the Law. 2. But it exacts an absolute submission. (1) "Sell all." This was literally required in the case of the ruler. Christ did not lighten his cross, because "he loved him." Note : This reason should sustain us under our crosses. (2) Virtually we have to sell all. We must be willing to part with everything that may hinder our salvation. 3. Those who refuse submissiun accept soN·ow. (1) "He wont away sorrowful." What an opportunity h missed 1 'l'he offer to him was to become one of Christ's more iutimate disciples; to be specially trained by him in the knowledge of spiritual things, and to preach his gospel (cf. eh. iv. 19; viii. 22_; ix. 9; Mark ii. 14; x, 21). (2) Many are ruined l y the sin they commit with reluctance. Z70 THE GOSPEL ACCORDING TO ST. MATTHEW. Loa. xt:L 1-30.
What would be the ruler's sorrow in the sequel to find his wealth gone and eternal life along with it I Marineni act prudently when, to save their lives they throw overboard rich bales ofsilk and precious things.-J. A.. M. '