went through the corn-fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands. 2 And certain of the Pharisees said unto them, Why do ye that which is not lawful on the sabbath-days? 3 And Jesus answering them said, Have ye not read so much as this, What David did, when himself was an hungered, and they which were with him; 4 How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him: which is not lawful to eat, but for the priests alone? 5 And he said unto them, That the Son of man is Lord also of the sabbath.

him, who was of a more free conversation. Observe, therefore, our Saviour's defence, which he makes for the not fasting of his disciples; he declares, that at present it was neither suitable nor tolerable; not suitable, in regard of Christ's bodily presence with them, who being their bridegroom, and his disciples children of the bride-chamber, it was now a day of joy and rejoicing to them, and mourning and fasting would be very improper for them. But when the bridegroom shall be taken away, that is, Christ's bodily presence removed, then there will be cause enough for the disciples to fast and mourn. Learn hence, 1. That Jesus Christ is the bridegroom of his spouse the church. 2. That this bridegroom was to be taken away. 3. That because of the bridegroom's removal, the church did, shall, and must fast: The days will come when the bridegroom shall be taken away, then shall they fast. Again our Saviour declares, that this discipline of fasting was not at present tolerable for his disciples, for they were at present but raw, green, and tender, unable to bear the severities and rigours of religion, any more than an old garment can bear a piece of new cloth to be set into it, or any more than old bottles can bear new wine to be put into them. The sense of our Saviour's words seems to be this, "My disciples at present are tender and weak, newly called and converted, they cannot therefore at present undergo the austerities of religion, fastings, weepings, and watchfulness; but ere long I shall leave them, and go to heaven, from whence I will send down my Holy Spirit upon them, which will enable them to all the duties that the gospel enjoins." The lesson of instruction which we may probably gather from hence, is this, That it is hurtful and dangerous for young converts, for weak Christians, to be put upon the seBut it was the servile labour on the vere exercises of religion, or to be urged sabbath, in gathering the ears of corn to the performance of all such duties as are which the Pharisees scruple and object above their strength, but they ought to be against. Where note, How hypocrites treated with that tenderness which be- expend their zeal in and about the lesser comes the mild and gentle dispensation things of the law, whilst they neglect the of the gospel. Our Saviour, says one, greater; placing all holiness in the obserdoes here commend prudence to his min-vation of outward ceremonies, whilst they isters, in treating their people according to their strength, and putting them upon duties according to their time and standing. We must consult what progress our people have made in Christianity, and manage accordingly.

CHAP. VI.

In the former part of this chapter we find our blessed Saviour defending his disciples from the clamorous accusations of the Pharisees for breaking the sabbathday, because they plucked the ears of corn, and rubbed them in their hands, in order to the satisfying of their hunger. Where n te, 1. The great poverty, the low estate and condition, of Christ's own disciples in the world. They wanted bread, and were forced to pluck the ears of corn to satisfy their hunger. God may, and sometimes does, suffer his dearest children to fall into straits, and to taste of want, for the trial of their faith and dependence upon his power and goodness. Note, 2. How the hypocritical Pharisees blame this action of the disciples, namely, their plucking off the ears of corn; yet did they not charge them with theft for so doing; because to take in our great neces sity so much of our neighbour's goods as we may reasonably suppose, that, if he were present and knew our circumstances, he would not deny us, is no theft.

neglect moral duties. Note, 3. The argument with which our Saviour defends this action of his disciples; it is taken from the example of David: necessity freed him from fault and blame in eating

the consecrated bread, which none but the priests might lawfully eat; for in case of necessity, a ceremonial precept must give

AND it came to pass on the second place to a moral duty. Works of mercy

sabbath after the first, that he for the preserving our lives, and the bet

ter fitting us for sabbath services, are || and cavilling at his miracles, yet does our certainly lawful on the sabbath-day. Note, holy Lord go on with his work before their lastly, The argument which our Saviour faces without discouragement. Learn uses too prove the sabbath's observation thence, That the unjust censures and malimay be dispensed with in a case of abso- cious cavils of wicked men against us, for lute necessity, and that is drawn from well-doing,must not discourage us from do that authority which Christ, the institutoring our duty,either towards God or towards and Lord of the sabbath, had over it: The Son of man is Lord also of the sabbath; that is, he has authority and power as God and as Mediator, to institute and appoint a sabbath, to alter and change it, to dispense with a breach of it upon a just and great occasion; and consequently, acts of mercy, which tend to fit us for works of piety, not only may, but ought, to be done on the sabbath-day. This action of the disciples being of that nature, is without just cause censured and condemned by the Pharisees; a sort of men who were resolved to cavil at, and quarrel with, whatever our Saviour or his disciples either did or said.

9

our neighbour. Although the Pharisees watched our Saviour wherever he went, and when they could find no occasion of quarrel, would invent and make one, yet such was our Lord's courage and resolution, that he bids the man that had the withered hand stand forth; to show that he was resolved to heal him, notwithstanding their malicious purpose to accuse him for it as a breaker of the sabbath. Opposi tion met with in doing our duty, must not discourage us from doing good, if we follow the example of our blessed Redeemer. Observe, 2. The influence and effect which this miracle had upon the wicked Pharisees; they were filled with

Instead of being convinced by this miracle, they conspire against him for it. The when arguments fail fall to violence. It enemies of Christ and his holy religion, is a certain sign of a weak cause that must be supported by passion: which is all tongue, and no ear.

12 And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.

6 And it came to pass also on ano-madness, and took counsel to kill him. ther sabbath, that he entered into the synagogue and taught; and there was a man whose right hand was withered, 7 And the scribes and Pharisees watched him, whether he would heal on the sabbath-day, that they might find an accusation against him. 8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath-day to do good, or to do evil? to save life, or to destroy it? 10 And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other. 11 And they were filled with madness; and communed one with another what they might do to Jesus.

Observe here, 1. The duty which our holy Lord performed: the duty of prayer. We have much more business with God in prayer than Christ had; he had no sins to confess, no want of grace to make. known, yet did our Lord spend much time, even a whole night, in this duty. Lord, what delight didst thou take in paying this homage to thy heavenly Father! O how does thy zeal and forwardness condemn our remissness and lukewarmness! ObLord did so exceedingly delight in: He serve, 2. It was solitary prayer that our went into the mountain alone to pray, not suffering his very disciples to be with him. There are times and seasons when a Christian would not be willing that his dearest relations upon earth should hear that intercourse which passes betwixt him and his God. Observe, 3. The place which our Lord withdraws to for privacy in prayer: He went into a mountain, as a place of retiredness: God delights to meet his children alone. The modest Bridegroom of the church, says St. Bernard, will not impart himself to his spouse before Observe, 4. The time when

Observe here, 1. The miraculous cure which our Saviour wrought upon the man which had the withered hand; and, 2. The effect which this miracle had upon the wicked Pharisees. In the former note, The place where our Saviour wrought this miracle, in the synagogue: the time when, on the sabbath-day; the manner how, by speaking of a word; the persons before whom, namely, the envious and malicious Pharisees. These men were always slandering Christ's doctrine," company.

Christ retired into this mountain to pray, and to spend a whole night in prayer, to God. If we look back to the former part of the chapter, we shall find that it was at a time when the Pharisees were filled with rage and madness against him, and conspired to take away his life. Thence learn, That it is our duty at such times, especially when enemies lie in wait to do us hurt, to give ourselves much unto prayer. Again, if we look forward, the next verse tells us, that our Saviour was now about to send forth his twelve apostles to preach and propagate the gospel. Christ thought so great a work was not to be done without solemn and extraordinary prayer. Accordingly he spends a whole night in prayer to God upon that occasion, leaving herein a most instructive example to his church, to continue in prayer at all times: but then especially to abound in it, when persons are to be set apart for the momentous work of the ministry, that they enterprise it with extraordinary dread || and caution, not with aspiring but tremendous thoughts; for who is sufficient for these things?

named first, and Judas last: Peter is first named, because probably elder than the rest, or because for order's sake he might speak before the rest; from whence may be inferred a primacy, but no supremacy; a priority of order, but no superiority of degree; as a foreman of a grand jury has a precedency, but no pre-eminency; he is first in order before the rest, but has no authority over the rest; neither did St. Peter ever assume to himself a power of deciding controversies. But we find St. James, in that first general council mentioned Acts xv. 13. speaking somewhat definitely, Thus I judge, or determine the matter, and yet St. Peter was then and there present. Had the champions of the church of Rome such a passage in all the scripture for St. Peter's authority, it would make a louder noise than pasce oves, feed my sheep, John xxi. 16. Again, as St. Peter is named first, so Judas is mentioned last, with a brand of infamy upon him, the traitor; the person that betrayed his Lord and Master. From whence we may gather, That though the truth of grace be absolutely necessary to a minister's salvation, yet the want of it doth not disannul his office, nor hinder the lawfulness of his ministry. Judas, though a traitor, was yet a lawful minister; and a heart-hypocrite is no hypocrite in foro ecclesiæ, before the church, though he should be damned for his hypocrisy before God.

13 And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; 14 Simon (whom he also named Peter) and Andrew his brother, James and John, Philip and Bartholomew, 15 Matthew and Thomas, James the son of Alpheus, and Simon called Zelotes, 16 And Judas the bro-pany of his disciples and a great multher of James, and Judas Iscariot, which also was the traitor.

As the Jewish church arose from twelve patriarchs, so the Christian church became planted by twelve apostles. The person sending them forth was Christ; none may undertake the work and calling of the ministry, but those whom Christ appoints and calls, not immediately by himself, but mediately by the governors of his church. The persons commissioned were disciples before they were apostles; to teach us, that Christ will have such as preach the gospel to be disciples before they are ministers; trained up in the faith and doctrine of the gospel, before they undertake a public charge. Observe next, How carefully the names of the twelve apostles, those laborious persons in the service of souls, are recorded and transmitted with honour to posterity. God will signally honour those who singularly honour him, and are the special instruments of his glory. Of the twelve apostles, Peter is

17 And he came down with them, and stood in the plain, and the com

titude of people out of all Judea and Jerusalem, and from the sea coast hear him, and to be healed of their of Tyre and Sidon, which came to diseases; 18 And they that were vexed with unclean spirits; and they were healed. 19 And the whole multitude sought to touch him: for there went virtue out of him, and

healed them all.

Observe here, 1. The great zeal and forwardness of the people in attending upon our Saviour's ministry; he had newly be gun to preach in this place, and the people flock after him from all parts, from Judea, from Jerusalem, from Tyre and Sidon, to hear his doctrine, and see his miracles. When our Saviour first began to preach, the people came unto him from every quarter. His ministers find it thus: at our first coming among a people, our labours are most acceptable, and they do most good. Our people's affections

are then warm, and perhaps our own Hunger and thirst are not blessings in too. 2. What sort of people they were themselves, nor are they yet curses in who attended thus zealously on our Sa- themselves. Sanctified hunger is a far viour's ministry: they were the common greater blessing than surfeiting fulness: and ordinary people; the poor received St. Matthew therefore adds, chap. v. 6. the gospel; the learned scribes, the Blessed are they that hunger and thirst afknowing Pharisees, those wise men after ter righteousness. Learn thence, 1. That the flesh, the mighty, the noble, the great such as spiritually hunger and thirst after and honourable, these despised our Sa- Christ and his righteousness, are certainviour's person, slighted his ministry, yea, ly in a happy and blessed condition. 1. sought to take away his life. Thus from That the happiness of those who do the first plantation of the gospel to this hunger and thirst after righteousness, day, the poorer and meaner sort of people consists in being filled, Blessed are ye that have entertained the glad tidings of salva- weep now, for ye shall laugh. As if Christ tion; it is a sad but a certain truth, that had said, "You, my disciples, that are now heaven is a place where few, comparative- in a sad, mournful, and afflicted state, are ly but very few, of the great men of the blessed; for there will come a time when world, are like to come; their temptations ye shall be comforted, a time when God are many, their corruptions strong, and shall wipe away all tears from your eyes:" their great estates, through their own yet we must not think that we have noabuse, become fuel to their lusts. Lord, thing to do but to mourn; there is a time how rare it is to find those that are emi- to rejoice, as well as to mourn; not that nently great, exemplary good! Observe, bare mourning and weeping in itself, and 3. The nature of our Saviour's miracles. for its own sake, is acceptable unto God; Moses's miracles were as great judg-but when we mourn rationally for our sins, ments as wonders, but Christ's miracles and the sins of others, God will comfort were as great mercies as wonders; they us in this world by his word and Spirit, were salubrious and healing: there went and in the world to come with the sight virtue out of him, and healed them all. of himself. Christ's miracles were like the author of

them, full of goodness; yet would not the

obstinate Pharisees be convinced, either by the goodness that was in them, or by that omnipotent power which wrought them. All our Saviour's miracles were wonderful, but wonders of love and mercy.

20 And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.

As our Saviour's condition in this world was very poor, so was his disciples' condition also; therefore to relieve them against their poverty and low estate in the world, he thus bespeaks them, Blessed be ye poor; you that believe in me, and follow me, are in a happier condition than those that are rich, and have received their consolation; for yours is the king dom of heaven. Christ was the poor man's preacher, and the poor man's comforter; yet a bare outward poverty, or an avowed voluntary poverty, will entitle none to the blessing. It is not a poverty of possession, but a poverty of spirit, that makes us members of the kingdom of grace, and heirs of the kingdom of glory.

21 Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.

22 Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. 23 Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.

Observe here, The sufferers described, the disciples; and their sufferings foretold; ye shall be hated, separated and reproached. Hatred of Christ's disciples is the bitter root from which persecution grows. Where there is hatred in the heart, no wonder that reviling is in the lips. And as the disciples of Christ were then for his sake hated, reproached, and cast out of the Jewish church; so now such disciples as will cordially embrace, and steadfastly hold fast, the faith delivered by our Saviour, must expect and prepare for hatred and persecution; to be separated from civil society, excommunicated from church fellowship, and all this by them who shall call themselves the guides and governors of an infallible church.

24 But woe unto you that are rich! for ye have received your consolation. 25 Woe unto you that are