his assistance? or to those who, because they are most sensible of their danger, most earnestly seek his aid?

And further, he tells the Pharisees that they might have found in the law and the prophets enough to show them, that mercy is more pleasing to God than judgment; that the charitable disposition which they had not, is more acceptable to the Lord, than all the sacrifices and formal services which they so hypocritically paid. For there it is written, "To do justice and judgment, is more acceptable to the Lord than sacrifice." And again, I desired mercy and not sacrifice; and the knowledge of God more than burnt offerings." "

66

But beyond all this, it was the very purpose of his coming, to receive publicans and sinners. I am not come to call the righteous, but sinners to repentance.

These are remarkable words, and so considered: for Matthew, and Mark, and Luke, all record them.* It is important, therefore, to ascertain their real meaning; especially as they might be so interpreted as to lead to error.

Our Lord says, "I am not come to call the righteous to repentance. Are we then to suppose that there are some so righteous as to need no repentance? This would be an error; for "if we say that we have no sin, we deceive ourselves." 5

Again, I am not come to call the righteous to repentance. The Pharisees "esteemed themselves righteous, and despised others :" are we then to un

? Prov. xxi. 3.

4 Mark ii. 17. Luke v. 32.

3 Hos. vi. 6. 51 John i. 8.

derstand that the Lord did not 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. Does this intimate that 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 with him."6

What the words really tell us, is, first, the purpose of our Lord's coming; of God manifesting himself 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. He came, that "as by the offence of one, by one man's disobedience, many were made sinners, so by the obedience of one might many be made righteous. That as sin had reigned unto death, even so might grace reign through righteousness unto eternal life." 7

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 6 Prov. xii. 26. Acts x. 35.

7 Rom. v. 19-21.

and believe in him. This was the peculiar feature of the Gospel this made it what otherwise it would not have been, "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, 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 shew forth all longsuffering, 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, one of whom had been actually called from a state of unbelief, and malice, and cruelty, and brought, by the mercy of God, "through faith unto salvation."

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 rejoicing of mercy against judgment; the bringing of 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." 9

8 * 1 Tim. i. 15, 16.

9 Isa. lv. 7.

LECTURE XLI.

THE DISCIPLES EXCUSED FROM FASTING.

MATT. ix. 14-17.

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 of locusts and wild honey." Why do thy disciples fast not?

For this there were three reasons. lated to himself.

The first re

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." 1 When anger from the Lord, "great and very terrible," was denounced against the inhabitants

1 2 Sam. xii. 16.

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." 2

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.3 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 Joel ii. 12. Ephes. v. 23-32. Rev. xxi. 9. xxii.1, 7.

3