Jehovah introduced them to Canaan, that good land, the glory of all lands; and for their sakes, he promised to render it, by special dispensations of Providence, peculiarly fertile and delightful; yet this singular manifestation of his favour to them, did not imply an abstraction of his care from the human family at large, nor leave the residue of the nations destitute of fruitful showers and seasons. But without any illustration, the deduction in question is plainly inconsequential, even were there no scriptural intimations to induce a contrary opinion. Much less then can it be considered legitimate, in the face of such instances as appear in the former part of this Section, supported as they are, by the character and government of God as previously illustrated.

SECTION III.

The conduct and discourses of Jesus Christ give much encouragement to our hopes.

The favourable regards of Christ to children not mere human sensi"bility;-for his affections expressed the mind of God,-this position vindicated; and he assigned reasons for them which suggest a higher source. Instances of these regards-he accepted and vindicated their praise ;-held them up as examples;-enjoined kindness to them for his sake;—most probably referred to them Matt. xviii. 10-14;-blessed them and pronounced them members of his kingdom. Objection answered.

Under a former Section, it was observed in general, that the character of our Lord Jesus Christ is a pre-eminent illustration of the moral perfections of Deity. This fact, which has been often illustrated, and is commonly allowed, has important bearings on the present subject, and is calculated to add peculiar weight to those instances of the Saviour's conduct and discourses, which are now to come under consideration.

This position is altogether compatible with another equally prominent in the Sacred Volume, that Jesus Christ is a perfect exemplar of the excellencies of human nature; for conformity to God is the perfection of man. While invested with a

mortal body, even a perfect human being must, indeed, be the subject of emotions and passions, which cannot be attributed to a pure and infinitely perfect spirit. But those emotions arise from a principle correspondent to the operations of eternal mind. The affections of Jesus Christ are not therefore to be contemplated, as merely exhibiting the dispositions of his human nature, but as disclosing the estimates and regards of uncreated and impassible excellence. In his benignity and compassion, as well as in his power and majesty, he appeared on earth, "the image of the invisible God." Under this combined view, he had been predicted many ages before his advent: "The Lord God will come with strong hand, and his arm shall rule for him; behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd, he shall gather the lambs with his arms, and carry them in his bosom.*" In both his greatness and his goodness, therefore, he was equally "God manifest in the flesh."

Attention to this consideration is important to the illustration of many subjects, and as just observed, particularly so on the present, because the peculiar tenderness and complacency which our Lord indulged towards little children is delightfully manifest in the evangelical histories. We are apt,

* Isa. xl. 10, 11.

however, to slide insensibly into a notion, that in these expressions of affection there is discernible nothing more than the amiable features of his human character, and therefore that, considered as divine, they afford no insight into his intentions respecting them. The principle just adverted to, yields, it is conceived, a deduction both more congenial to the tenor of revelation, and more cheering to the anxious heart.

But the case of the young ruler mentioned by the Evangelists*, may probably cause the principle just laid down, to appear as at least doubtful. With very defective views of the law and of the character of Jesus Christ, he yet seems to have entertained very high respect for him. Contrary to the disposition which generally prevailed, especially among persons of his own rank, he was sincere and earnest in his desires after a better world, and anxiously sought for instructions how the blessing might be obtained. Under these impressions, he applied to Jesus, and "Jesus looking steadfastly on him, loved him." That is, "he felt the emotions of complacency mingled with tender compassion, in regard to so young a person, who had maintained so honourable a character, in such an elevated station of life, and was under such concern about another world; yet at the same time, amidst all these hopeful circum

* Mark x. 17-31.

stances, was governed still by a secret fondness for the possessions he enjoyed in this; and as our Lord thought fit to manifest this fondness to himself and others, when he had heard these things which have been mentioned above, he was pleased to call him forth to a peculiar trial*." This test the young ruler could not at present endure, and went away sorrowful.

Hence it may be enquired, how can the love of Jesus be considered an indication of divine favour, when it fixed on a person who with all his solicitude for eternal life, loved the present world more, or at the best, did not immediately resolve to resign all his possessions for its sake? Were this question unanswerable, there would still be reason for hesitating before a concession were made, which implies so great imperfection in the moral character of Jesus, as that he fixed his affection on a son of perdition. But it may be replied, that what Jesus loved in him evidently was, what strictly accorded with the mind of God, agreeable to the principle contended for. Nor is that principle opposed, were the person himself, rather than the dispositions he manifested, the object of such kind complacency; for this amiable young man's case is not to be looked upon as desperate. The test applied to him was such, as perhaps would have foiled many during the earlier

* Doddridge, on the place.