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21. Where your treasure shall be By this statement Christ proves that they are unhappy men who have their treasures laid up on the earth: because their happiness is uncertain and of short duration. Covetous men cannot be prevented from breathing in their hearts a wish for heaven: but Christ lays down an opposite principle, that, wherever men imagine the greatest happiness to be, there they are surrounded and confined. Hence it follows, that they who desire to be happy in the world⁴⁵¹⁴⁵¹     “Ceux qui demandent d'estre riches et a leur aise en ce monde;”— those who are eager to be rich and at their ease in this world.” renounce heaven. We know how carefully the philosophers conducted their inquiries respecting the supreme good.⁴⁵²⁴⁵²     “Nous savons comment les Philosophes se sont amusez a traiter subtilemerit du souverain bien des hommes.” — “We know to what trouble the Philosophers submitted in ingenious discussions about the supreme good of men.” — “The allusion is chiefly to the Greeks: for the philosophy of the Romans was at second hand, though nothing can be more ingenious or beautiful than the reasonings of Cicero in his Dissertations “De Finibus Bonorum et Malorum.” He inquires into the τέλος, or end, of good and evil actions. In examining the principles of Epicurus, he professes to feel very much at ease, but approaches the Stoics with greater respect, and acknowledges the ability with which they had conducted their argument. The perusal of the whole treatise will gratify a reader prepared to accompany powerful minds in their most intricate researches, or to hail abstruse disquisition clothed in the choicest language by one who, as Robert Hall said of Pascal, “can invest the severest logic with the charms of the most beautiful composition, and render the most profound argumentation as entertaining as a romance.” But those studies have a far higher value. When we see the greatest minds tasked to their utmost strength, and yet utterly failing to discover, by unassisted reason, the path which leads to happiness, we appreciate more highly Leland's argument “On the advantage and necessity of Divine Revelation,” and bless the name of the Great Prophet, who hath brought life and immortality to light by the Gospel, (2 Timothy 1:10.) — Ed. It was the chief point on which they bestowed their labor, and justly: for it is the principle on which the regulation of our life entirely depends, and the object to which all our senses are directed. If honor is reckoned the supreme good, the minds of men must be wholly occupied with ambition: if money, covetousness will immediately predominate: if pleasure, it will be impossible to prevent men from sinking into brutal indulgence. We have all a natural desire to pursue happiness;⁴⁵³⁴⁵³     “Car naturellement nous tendons tous a desirer ce qui nous semble estre le souverain bien.” — “For we have all a natural tendency to desire what appears to us to be the supreme good.” and the consequence is, that false imaginations carry us away in every direction. But if we were honestly and firmly convinced that our happiness is in heaven, it would be easy for us to trample upon the world, to despise earthly blessings, (by the deceitful attractions of which the greater part of men are fascinated,) and to rise towards heaven. For this reason Paul, with the view of exciting believers to look upwards, and of exhorting them to meditate on the heavenly life, (Colossians 3:1,) presents to them Christ, in whom alone they ought to seek perfect happiness; thus declaring, that to allow their souls to grovel on the earth would be inconsistent and unworthy of those whose treasure is in heaven

Matthew 6:22. The light of the body is the eye We must bear in mind, as I have already hinted, that what we find here are detached sentences, and not a continued discourse. The substance of the present statement is, that men go wrong through carelessness, because they do not keep their eye fixed, as they ought to do, on the proper object. For whence comes it, that they so shamefully wander, or dash themselves, or stumble, but because, having corrupted their judgment by choosing rather to follow their own lusts than the righteousness of God, they not only extinguish the light of reason, which ought to have regulated their life, but change it altogether into darkness.

When Christ calls the eye the light of the body,⁴⁵⁶⁴⁵⁶     “Appelant l'ceil le flambeau ou la lampe de tout le corps;” — “calling the eye the torch or the lamp of the whole body.” he employs a comparison which means, that neither the hands, nor the feet, nor the belly, serves to direct men in walking, but that the eye alone is a sufficient guide to the rest of the members. If the hands and feet are foolishly and improperly directed, the blame of the mistake ought to be charged on the eyes, which do not perform their duty. We must now apply this comparison to the mind. The affections may be regarded individually as its members: but as they are blind in themselves, they need direction. Now, God has given reason to guide them, and to act the part of a lantern in showing them the way. But what is the usual result? All the soundness of judgment which had been given to men is corrupted and perverted by themselves, so that not even one spark of light continues to dwell in them.

A simple eye means an eye that has no speck, or diseased humor, or any other defect. An evil eye (πονηρὸν)⁴⁵⁷⁴⁵⁷     This Greek word has two meanings, which depend on accentuation. The proparoxytone πονηρὸς means laborious, troublesome: but the oxytone πονηρὸς means wicked Here, when applied to the eye, it cannot denote moral blame, but easily takes the transferred sense of faulty, defective. — Ed means a diseased eye. A luminous body means one that is enlightened, so as to have all its actions properly regulated. A dark body is one which is led into numerous mistakes by a confused movement. We see, then, as I have already said, that these words reprove the indolence of men, who neglect to open their eyes for the guidance of their affections.

The inference which the Papists draw from this passage, that men possess as much reason and wisdom, as to be free to choose either good or evil, is mere trifling. For Christ does not here inform us what ability we possess, but how we ought to walk, by having our eye fixed on a certain object; and at the same time shows, that the whole course of human life is dark, because no man proposes for himself a proper object, but all permit themselves to pursue eagerly what is evil. I confess, indeed, that men naturally possess reason, to distinguish between vices and virtues; but I say that it is so corrupted by sin, that it fails at every step. Meanwhile, it does not follow, that men do not voluntarily bring darkness on themselves, as if they shut their eyes to avoid the light which was offered to them, because they are knowingly and willingly carried after their own lusts.