need no repentance. This would be an error; for "if we say that we have no sin, we deceive ourselves."

Again, I am not come to call the righteous to repentance. The Pharisees "esteem themselves righteous, and despise others:" I do not therefore call them to repentance. This also would be an error; for our Lord said to the scribes and Pharisees, as clearly as he said to all others, "Repent ye, and believe the Gospel."

Again, I am not come to call the righteous, but sinners to repentance. Therefore God regards the sinner above the righteous. This too would be an error: for "the righteous is more excellent than his neighbour;" and "in every nation he that feareth God, and worketh righteousness, is accepted of him."

What the words really tell us, is, first, the purpose of our Lord's coming; of "God manifest in the flesh." If mankind had remained righteous, they would not have needed a Redeemer. He came, not to a righteous, but to a sinful world.

This sentence, however, does also express the distinguishing character of the Gospel, as encouraging sinners to repent; as offering to those who might seem farthest removed from it, a message of mercy and pardon. The Pharisees, as is everywhere evident, looked down upon the wicked with contempt, or passed by them in despair. Christ, on the contrary, affirmed that "all manner of sin shall be forgiven unto men," who should repent and believe in him. This was the peculiar feature of the Gospel : this made it " glad tidings to all people." It

"is a faithful saying," and worthy of all acceptation, that "Christ Jesus came into the world to save sinners." So St. Paul affirms, (1 Tim. i. 15, 16,) and then points out his own case as an example. "Of whom (of sinners) I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe in him to life everlasting." That not only the words might be recorded, "I came to call sinners to repentance," but that a pattern might be held forth among the apostles themselves, of one who had been actually called from a state of blasphemy, and malice, and cruelty, and brought, by the mercy of God, through faith unto salvation."

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The whole passage, therefore, is full of comfort and encouragement to the broken and contrite heart. The sentence which our Lord has selected from the Scriptures, to show the character of the Almighty, is not a sentence of condemnation, but of "good-will towards men." I will have mercy and not sacrifice." And the purpose of his own Incarnation is declared to be, the bringing the exhortation of the prophet to effect, "Return unto the Lord, and he will have mercy upon you; and unto our God, for he will abundantly pardon."

LECTURE XXIII.

THE DISCIPLES DEFENDED FOR NOT FASTING.-
A RULER'S DAUGHTER RESTORED TO LIFE.

MATT. ix. 14-27.

14. Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?

It appeared strange to men who had been accustomed to attach great value to austerities and outward observances in religion, that nothing of this kind should be practised by our Lord's disciples. The Pharisee's boast was, "I fast twice in the week." And "John came neither eating nor drinking." He had "his raiment of camel's hair, and his meat was locusts and wild honey." Why do thy disciples fast not?

For this there were three reasons: the first related to himself.

15. And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? But the days will come when the bridegroom shall be taken from them, and then shall they fast.

Fasting was attended with mourning, and was a sign of mourning. When David "besought God for his child, he fasted and lay all night upon the earth." When anger from the Lord, "great and very terrible," was denounced against the in

1 2 Sam. xii. 16.

Mark ii. 18-22.

Luke v.

33-39

habitants of Jerusalem, the exhortation of the prophet was, "Therefore now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning."

But, at the present season it would be unsuitable for the disciples of Christ to fast or mourn. The time would come, when it would be very needful. There was no fear lest they should not be called to sufficient sorrow and self-denial, when the bridegroom shall be taken from them; and then shall they fast in those days.

How striking is the prophecy contained in these words! My disciples have a comfort and encouragement now, which they shall not long enjoy. The time is coming, when in the world they shall have only "tribulation :" and when such shall be their trials and their difficulties, that they will be in watchings often, in hunger and thirst, in fastings often, in cold and nakedness."

This sentence, which had an especial application to the apostles, bears a general meaning which may be carried much farther. Scripture often represents the Son of God as a bridegroom to his spouse, the church. And there are seasons with the church, when his favour seems more abundantly bestowed: when the Lord gives the word, and great is the company of those who declare the glad tidings of salvation: and when his Spirit accompanies the truth as it is spoken, conveys it to many hearts, turns many to righteousness.

So likewise there are times with the individual followers of Christ, when his presence blesses them

2 Joel ii. 12.

continually and they experience the fulfilment of his promise, "Peace I leave with you:" "they are filled with all joy and peace in believing." They cannot mourn; the Bridegroom is with them.

But other days come, to the church, when he suffers the enemy to disturb its prosperity: or, to individuals, when the remaining corruptions of the heart cloud the evidences of faith. Fear prevails over hope; the Bridegroom is taken away; the light of that countenance in which they were used to rejoice is withdrawn:-then shall they fast in those days; and long for the season when there shall be no more sorrow, or fear, or temptation.

The

This, however, we must bear in mind. Bridegroom was taken away, and left his disciples sorrowing. But it was only his visible presence which they lost; he was still with them by the power of his Spirit: "to the end of the world he will be with his church, so that the gates of hell shall not prevail against it:" and he will be with his faithful people who compose that church, to stablish, and to strengthen, and to settle them.

A second reason follows, why the disciples of Christ fasted not.

16. No man putteth a piece of new cloth unto an old garment: for that which is put to fill it up taketh from the garment, and the rent is made worse.

It was not necessary that his disciples should fast, because the disciples of John and the Pharisees fasted. He was not putting new cloth to an old garment: he was making all things new. His