go on, and say, that Jesus came like a thief, to steal, to kill, and destroy. So, in the parable before us, the object was to show, that God is disposed to kindness and lenity; that men should be influenced by his example; he disapproved, and would punish an unkind and unforgiving spirit. In this respect, he was like the king, though he did not resemble the king in his cruelty. Having thus ascertained the object of the parable, it is enough, and we need pursue the comparison to no greater extent. It is a good remark which we find in the old anonymous commentary;." In parables, we are to consider the scope and intention of the speaker, and not over-curiously to discuss every particular; so here we must know, that God doth not always show extreme rigor, until the vindication of his justice, or the compulsion of a sinner to repentance (which light afflictions do not always effect) necessarily require it. ***** Similitudes, they say, do not run on four feet, they will go: current if they agree in one, or a few points, according to the scope thereof, or intent of the speaker.”

XXII. "Then said Jesus unto his disciples, Verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, 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." Matt. xix. 23, 24. See also Mark x. 24, 25; Luke xiii. 34, 35.

This passage has been adduced by some to prove the doctrine of endless misery. We are confident, that the true sense of the passage gives no support to that Goddishonoring sentiment.

For the sense of the phrase, “kingdom of God," we refer again to what we have said in Sect: III. on Matt. v. 20.

We believe the true object of Christ, in uttering the passage before us, is clearly set forth in the following article, from the pen of Rev., Hosea Ballou, 2nd..

"This passage is generally understood to teach a. peculiar difficulty, almost an impossibility, for a rich man to become truly religious. And the next words, as they are commonly interpreted, confirm this im

pression;.' And again I say unto you, 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. When his · disciples heard it, they were exceedingly amazed, saying, who then can be saved? But Jesus beheld them, and said unto them; With men. this is impossible, but with God all things are possible.' What can be more. evident, it will be asked, than that Christ here meant to teach that it was a very difficult thing indeed, for a rich man to enter the kingdom of God; and that, although it was possible for God to bring about such an event, yet it was a case of very rare occurrence! We frankly acknowledge, that this is, without doubt, the plain meaning.of the words! But it does not follow, that they intimate any peculiar difficulty in a rich man's becoming converted to the belief of Christianity, or becoming truly pious.

“What, then, did Christ mean? what is the general truth he intended to assert, in the passage under consideration? Nothing more is necessary to a satisfactory answer, than a clear understanding of the circumstances in which the expression was uttered.

"It is a fact not generally considered, perhaps, that during his personal ministry, Christ admitted. into his "little flock' none but such as actually forsook all their·· earthly possessions, and followed him in his travels from place to place, or went forth at his command, to preach, without any pecuniary recompense whatever. When he called Peter and Andrew, James and John, they left their nets, and.followed him; when he called Matthew, the publican, he left his office at the receipt of custom; when a certain scribe proposed to follow him whithersoever he went, Christ warned him of the conséquent hardships, saying, 'the foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head; when one of his disciples asked-leave to go and bury his father, the reply was, Follow me, and let the dead bury their dead.' In short, the rule which he established, and which he ex

acted to the very letter, was, 'whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.' And the wisdom of so rigorous a rule, in that critical juncture, is evident from the consideration, that a few devoted servants who had already broken every tie upon the world, must have been more efficient in his cause, than thousands of lukewarm and timid advocates, who had to compromise between their stern duty and the safety, the conveniences, and the blandishments of life. He foresaw, too, that the time would soon come, when the sacrifice must inevitably be made; and he knew, that they who would not submit to it at first, would likewise fail him in the hour of trial, and bring disgrace on the cause they attempted to support. The sacrifice was, therefore, required of them at the outset, that they might at once give a pledge of their devotedness, and strip themselves of every incumbrance.

"Under such conditions, it was, of course, extremely difficult to induce the rich to become his disciples, and enter his kingdom. They might, indeed, believe on him, and favor his cause; they might observe the moral precepts he taught, and secretly practise his religion. But all this alone, though it rendered them good men, in their private sphere, did not adequately fit them for the momentous duty to which the servants of his rising kingdom were then called. The rich, least of all, could be expected to throw themselves utterly, destitute and unfriended, into an undertaking, where hatred and persecution were the certain reward, and death the probable end. Therefore, in the striking language of our Saviour, it was easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God. With men, it was impossible; but with God, all things were possible.'

"That we have correctly explained this passage, is evident from the very next words; Then answered Peter, and said unto him, Behold, we have forsaken all and followed thee; what shall we have therefore?' We ought also to mention the particular incident, as it is re

lated by Matthew, Mark, and Luke, which gave rise to all this conversation. A certain ruler came and asked Christ what he should do to have eternal life; and was answered, keep the commandments.' All these,' said he, have I kept from my youth up.' ‹ 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 thy cross, and follow me. And he was sad at that saying, and went away grieved; for he had great possessions.' It is evident, that this was a good man, in the true sense of that term, and, as such, beloved by Jesus. But he was not perfect. He wanted that fortitude and self-devoting zeal necessary_to meet the trying exigencies of our Saviour's cause. He could not descend at once, from opulence to absolute poverty, and exchange a fixed residence for the life of a disciple."

XXIII. "And when the king came in to see the guests, he saw there a man which had not on a wedding garment. And he saith unto him, Friend, how camest thou in hither, not having a wedding garment? and he was speechless. Then said the king to the servants, Bind him hand and foot and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth." Matt. xxii. 11-13. See also Luke xiv. 16 - 24.

These words form a part of the parable of the marriage feast, extending from verse 2-13. Those who wish to see the whole subject treated at length, are referred to my "Illustrations of the Parables," pp. 286299; and Paige's "Selections," section XXXIV. That the parable does not refer to the things of eternity, but to the things of time, is evident from the nature of the punishment, which was inflicted on those who rejected the invitation to the feast, as described in the following words; "But when the king heard thereof, he was wroth; and he sent forth his armies, and destroyed those murderers, and burned up their city." ver. 7. Such punishment as this, we suppose, will not be inflicted in the future world.

The above would suffice to show, that the passage at the head of this section has no reference to the things. of eternity; but, for the gratification of serious inquirers, we offer the following remarks on the case of the man which had not.on the wedding garment. He was present at the wedding, without being properly qualified · therefor, and for this breach of custom, he was cast

'out.

By the guest without the "wedding garment," Jesus designed to represent such of the Jews, as, having nominally embraced Christianity, did not possess the virtues of the Christian character, such, as cried, "Lord, Lord," but did not the will of God. In Rev. xix. 8, we read; "And to her was granted, that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of saints; "and again, in vii. 13, 14; "What are these which are arrayed in white robes ? and whence came they? These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the lamb." Notwithstanding the Jews generally rejected the gospel, and made light of the invitation to the "marriage feast," some of them, it is well known, went in with, the Gentiles, and were guests. But not all those that went in were fit subjects of the kingdom. There were some claiming to be Christ's disciples, who professed to cast, out devils, and to do.many wonderful works in his name, to whom he said, in the day of his coming to destroy the Jews; "I never knew you; depart from me, ye that work iniquity." Matt. viii.

21-23.

These, we think, were represented by the guest without the "wedding garment." He accepted the invitation to the feast, and mixed with the approved guests; and was detected, exposed, and punished, because he was not arrayed in the dress he should have worn at the feast. The order was given to the servants, to bind him hand and foot, and take him away,` and cast him into outer darkness; there shall be weeping and grashing of teeth." This was the fate which