EZEKIEL XX. 32.-" And that which cometh into your mind shall not be at all, that SERMON XXI. SERMON XXII. JOHN iii. 1, 2.-"There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him." LUKE ix. 30, 31.—“ And, behold, there talked with him two men, which were Moses and Elias: who appeared in glory, and spake of his decease NEW THINGS IN CHRISTIANITY. "And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not? And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. No man also seweth a piece of new cloth on an old garment: else the new piece that filleth it up taketh away from the old, and the rent is made worse. And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles."-MARK ii. 18-22. ONE age bequeaths its sayings to another. In the earliest times wisdom appears to have been taught in the proverbial form, and this form was adapted for extensive circulation, since it could be easily remembered. We have the aphorisms of the men who lived after the Flood, the household words of the fathers of our race. The proverbs of an age reveal the character of an age; they are the results of the experience of an age. No saying gains universal currency until the age in which it had its birth has tried it, and proved it to be true. The coin that B is to pass from generation to generation, and bear its original impress, must be genuine. The proverbial philosophy of an age is worthy of our attention. There is frequently a volume of meaning in a sentence. Proverbs are used not so much to illustrate as to settle opinions; they come with authority. No appeal is made against the voice of the past. The sayings of the wise on all matters pertaining to the policy and business of the world are forcible; in this department proverbs are often truths. In all questions of morals and religion, we must receive with caution familiar expressions, and oft-repeated maxims. Christ frequently used, and with great effect, the aphorisms and sayings belonging to that age; and when, as in the passage under our consideration, they are employed to illustrate His teaching, or to vindicate His conduct, they are singularly suggestive. The position which Christ occupied was unlike that of any other teacher. His teaching was very different to that of the Scribes. "The common people heard him gladly." He invited weary and heavy-laden men to come and learn of Him, that they might find rest for their souls. He had a yoke, but it was easy, and a burden, but it was light. He had the truest sympathy with humanity in its lowest and saddest conditions. He had deep pity for man. He knew the sorrows and wants of the heart; and His religion was for the inner, rather than the outward life. He was not like John, His forerunner, a stern and unsocial man. He "came eating and drinking." He dined with the publican as well as the Pharisee. He condescended to be the guest of " a man that was a sinner." Men said of Him,-He differs from all the notions we have formed of a Divine Teacher. His associates are not the 'wise and prudent.' He is the friend of publicans and sinners! He seems to pay no respect to our traditions or customs. His interpretations of the law are opposed to the commentaries of our teachers. He does not sanction our ritualism. He enjoins no fasts on His followers. He acts as if He had the power to set aside all the forms and ceremonies to which we have attached so much value. He speaks as if He were greater than the Temple. The fault found with Him was, that He was not observant enough of the letter of the law, and that His religion was without ceremonies. The Pharisees were considered the wisest and holiest of men, and they fasted, and enjoined fasting as a religious duty on their disciples. Even the disciples of John fasted. But fasting seemed no part of the religion of this new Teacher. The reason which He assigns for this is most conclusive and satisfactory: "Can the children of the bridechamber fast while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast." There is to be an agreement between the inward life and its outward expression. Sackcloth is not the appropriate attire for the children of the bridechamber. Fasting is out of place |