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, God 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' [pg 273] 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 God. It is a position taken up only because many, who would shrink from any such avowal, half-unconsciously believe that God 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 Godhead, 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 God. 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.