And in the same manner several other apparently severe injunctions in the Gospel are to be explained and mitigated by others of the same import, but more perspicuously and more mildly expressed.

But we are not only enjoined to love Christ and his religion more than our nearest relations, where they happen to interfere, but even more than our own life. "He that taketh not his cross and followeth after me, is not worthy of me*. This plainly alludes to the custom of persons who are going to be crucified bearing their own cross; and the literal and primary meaning is, that we should be ready, if called upon, to undergo even that painful and ignominious death, rather than renounce our faith. This indeed is a most severe trial; but it is a trial which it is not only our duty but our interest to undergo, if reduced to the necessity either of forfeiting our life, or renouncing our allegiance to Christ. For we are told here by our Lord himself, that "he

*Matt. x. 38.

who

who findeth his life shall lose it, and he that loseth his life for his sake shall find it *." That is, whoever to save his life apostatizes from his faith, shall be punished with the loss of that life which alone deserves the name, life everlasting. But he who sacrifices his life to his religion in this world, shall be rewarded with eternal life in the world to come.

*Matt. x. 39.

LECTURE X.

THE

MATTHEW xii.

HE next chapter which seems more peculiarly to deserve our attention, and to require some explanation and illustration, is the 12th chapter of St. Matthew.

It begins thus: "At that time Jesus went on the sabbath-day through the corn; and his disciples were an-hungred, and began to pluck the ears of corn and to eat. But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do on the sabbathday. But he said unto them, Have ye not read what David did when he was anhungred, and they that were with him; how he entered into the house of God, and did eat the shew-bread, which it was

not lawful for him to eat, neither for them which were with him, but only for the priests? Or have ye not read in the law, how that on the sabbath-day the priests in the temple profane the sabbath, and are blameless? But I say unto you, that in this place is one greater than the temple. But if ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltless; for the Son of man is Lord even of the sabbath-day. And when he was departed thence, he went into the synagogue. And there was a man which had his hand withered; and they asked him, saying, Is it lawful to heal on the sabbath day? that they might accuse him. And he said unto them, What man shall there be among you that shall have one sheep, and if it fall into a pit on the sabbath-day, will he not lay hold on it, and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath-day. Then saith he to the man, Stretch forth thine

hand.

hand.

And he stretched it forth, and it was restored whole, like as the other."

Although here are two different transactions related, that of plucking the ears of corn, and healing the withered hand, yet as they are closely connected together by the evangelist, and relate to the same subject, the observation of the sabbath, I have recited the whole passage comprehending both these incidents at length, that you might have before you at one view all that our Saviour has said on this important branch of our duty, and that we might fully understand what kind of rest it is that our blessed Lord judged to be necessary on the Jewish sabbath, and what limitations and exceptions to it he admitted; from whence we may form some judgment what our own duty is on that holy day which we justly call THE LORD'S DAY, and which must be considered as the Christian sabbath.

From this passage, as well as from many others, it appears, that the Jews had their eyes constantly fixed on Jesus

and