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the abundance of thy mercy; forgiving us those things whereof our conscience is afraid; and giving us those good things which we are not worthy to ask, but through the merits and mediation of Jesus Christ thy Son our Lord. Amen.

The Epistle. 2 Cor. iii. 4.

Such trust have we through Christ to God-ward: 5. not that we are sufficient of ourselves to (F) think anything, as of ourselves; but our sufficiency is of God; 6. who also hath made us able ministers of the new testament (c); not of the letter (rf), but of the Spirit; for the letter killeth (e), but the Spirit giveth life. 7. But if the ministration of (g~) death, written and engraven in stones, was glorious, so that the children of Israel could not stedf'astly behold the face (h) of Moses for the glory of his countenance; (which glory was to be done away;) 8. how shall not the ministration

of the Spirit be rather glorious? 9. For if the ministration of condemnation be glory, much more doth the ministration of (<) righteousness exceed in glory.

(6) v. 5. "Think," i. e. "reason out, 44 collect." 1. Barr. 412.

(c) v. 6. " Testament," or " covenant,'' "or dispensation," 5ia9ijxij«.

(d) "Not of the letter, &c."

i ypdfifiahs, aU,a nyivpah;—not of a ceremonial, but of a spiritual religion; not of a ritual, in which many things are ordained which have no goodness in themselves, but of a system in which there is nothing which has not a tendency to make man happier and better, and to purify him, even as God is pure; not of Mosaic institutions, but of Christian virtues. — See Benson's introduction, xvii.

(e) "Killeth," i. e. leadeth to death rather than life, to punishment rather than reward, because it requires uniformly and invariably a strict and literal performance. See Kidd. 423. Though the law of Moses contained a blessing, upon obedience, it contained a curse also, if they did not observe to do all the commandments and statutes which that law contained. — See

The Gospel. Mark vii. 31.

Jesus departing from the coasts of Tyre and Sidon, came unto the sea of Galilee, through the midst of the coasts of Decapolis. 32. And they bring unto him -one that was deaf and had an impediment in his speech; and they beseech him to put his hand upon him. 83. And he took him aside from the multitude, and put his fingers into his ears, and lie spit, and touched his tongue; 34. and looking up to heaven, he sighed, and saith unto him, "Ephphatha," that is, "Be opened." 36. And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. 38. And he charged them that they should tell no man: but the more

Deut. xi. 26. 28.; and Deut. xxviii. 1 to 68.

(g) v. 7. " The ministration of death," i. e. " the Mosaic law;" called in verse 9. "the ministration of condemnation," in opposition to what is called in verse 8. "the ministration of the Spirit;" and in verse 9. "the ministration of righteous"ness," viz. the religion of Christ, the Christian dispensation.

(A) " Behold the face, &c." This alludes to what occurred when Moses came down from Mount Sinai with the two tables, after he had been forty days and forty nights receiving the law from God: " Be"hold, the skin of his face shone; and "Aaron and the children of Israel were "afraid to come nigh him: and he put a "veil on his face, till he had done speaking "with them. Exod. xxxiv. 29 to 35."

(i) v. 9. "Of righteousness," because it treats its followers as if they had never sinned; as if they were righteous.

he charged them, so much the more a great deal they published it; 37. and were beyond measure astonished, saying, "He hath done "all things well: he maketh both "the deaf to hear, and the dumb "to speak."

Thirteenth Sunday after Trinity.
The Collect.

Almighty and merciful God, of whose only gift it cometh that thy faithful people do unto thee true and laudable service; Grant, we beseech thee, that we may so faithfully serve thee in this life, that we fail not finally to attain

(i) The better to understand this ihort portion of Scripture, it is necessary to tee what precedes it, and to attend to the drift of St. Paul's argument. He is endeavouring to convince the Galatian converts, that it is unnecessary for theia to observe the Mosaic ordinances; he therefore reminds them that it was through faith, (i. e. belief in Christ,) and not from any observance of those ordinances, that they received the Holy Ghost. He notices that it was to Abraham, long before the Mosaic law, that the promise was made; that it was made to him as a reward of faith, and that that law had nothing in its nature which could procure that absolution from sin which faith in Christ would; and he lays it down as an axiom, that a promise or covenant once confirmed cannot be annulled, and then he proceeds with this passage. Theargumentisthis—as God had made the promise to Abraham 430 years before the law was given, the giving of the law could not abridge or qualify that promise— that in truth it was given, not with a view to any such abridgement or qualification, but was an additional bargain between God and the Israelites, to prepare the Israelites at least for the coming of the Messiah, and was intended to operate only I'll his coining, and to be, as he expresses it in v. 24. "a schoolmaster to bring them "unto Christ." It was not binding upon the "entile converts, and there was no reason wey should adopt it. See a good explanation of this passage, 1. Towns, lxix.

thy heavenly promises, through the merits of Jesus Christ our Lord. Amen.

The Epistle. Gal. iii. 16. (k)

To Abraham and his seed were the promises (/) made. He saith not (m), "And to seeds," as of many; but as of one, "And to "thy seed," which is Christ (n). 17. And this I say, That the covenant (0) that was confirmed before of God in (p) Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise (y) of none effect. 18. For if the inheritance (r) be of the law (/),

(I) v. 16. "Promises." One promise occurs in Gen. xii. 3. " In thee shall all families of the earth be blessed:" and another, Gen. xxii. 18. "In thy" (i. e. "Abraham's) seed shall all the nations of "the earth be blessed." St. Paul recites the former of these promises, in ver. 8. of this chapter..

(m) " He saith not," i. e. " it is not said."

(n) « Which is Christ." So that Christ, and Christ only, is that seed in whom the nations shall be blessed, and it is upon all his people, without distinction, upon the •whole Christian church, that this blessedness shall come.

(o) v. 17. "The covenant," i. e. "the "first promise to Abraham and his seed," which was made 430 years before the law was delivered to Moses. The promise in Gen. xii. was made about 1920 years before the time of Christ. The law was delivered to Moses about 1490 years before that sera: so that the interval between the promise and the giving of the law was just 430 years.

(p) "In Christ," i.e." with reference to "him,"W{ Xpij-w. "In Christ" is omitted in the King's MSS.

(y) "The promise," what is called in the beginning of the verse, "the covenant."

(r) v. 18. "Inheritance," i. e. "the "right of partaking of the blessedness "mentioned in the promises."

(s) " Of the law, &c." i. e. "if it be "confined to those who observe the Mo"saic institutions, it is no longer referable

it is no more of promise: but God gave it to Abraham by promise (t). 19. Wherefore then serveth the law? It was added because of transgressions (w), till (.r) the seed should come to whom the promise was made; and it (y) was ordained (z) by angels in (a) the hand of a mediator (b). 20. Now a mediator is not a mediator of one (c); but God is one (rf).

"to the promise: but as God gave it ex"pressly by the promise, it cannot be so "confined.''

(/) " By promise," so that it cannot be of the law.

(u) v. 19. " Of transgressions," i. e. "on "account of the corruption and wickedness "of man." Jura inventametu injusti. Hor. Sat. Lib. 1. Sat. iii. 1.3. The object of the Mosaic law was to keep them to the worship of the one true God, and to prevent their being led into idolatry or the practice of sin. It was, therefore, as expressed, v. 24. " their schoolmaster to bring them "unto Christ."

(x) " Till, &c." This implies that it was then to be abandoned.

(y) "It," i. e. " the Mosaic law."

(z) "Ordained, &c." The meaning perhaps is this; in giving the law a mediator was employed, viz Moses, which implies that there were two parties, between whom the mediation was effected, God on the one hand, and the Israelites on the other, and that something was bargained for or agreed upon between them, whereas in the promises there was no mediator or bargain, but the whole proceeded from God: and the law, which was matter of bargain, could not supersede the promises, because the promises were to extend to persons who were no parties to the bargain: all the nations of the earth were within the scope of the promises, and their rights could not be compromised by a bargain in which no nation but the Israelites were included. That the law was matter of bargain between God and the Israelites, see Exod. xxiv. 3.; xxxiv. 10.; and Deuter. xxviii. 1 to 68.

(a) "In the hand," or "by the interposition."

(b) "A mediator," i. e. Moses.

(c) v. 20. "Of one," i. e. '«where a "mediation occurs, there must at least be

21. Is the law then against the promises of God? God forbid: for if there had been a law (e) given which could have given life, verily righteousness (g) should have been by the law. 22. But the Scripture hath concluded all under sin, that the promise (A) by faith of Jesus Christ might be given to them that believe.

"two parties, and the mediator must have "power from all, whose interests he is to "bind."

(d) "But God is one." In the Mosaic dispensation, therefore, it could have been on God's part only that the power to Moses to annul the promise was complete: he had no authority from " all the nations "of the earth." Allusion might further be intended to the immutability of God's word. He never annuls what he once has promised. «' He is not a man that he "should lie; neither the son of man, that "he should repent: hath he said, and shall "he not do it? or hath he spoken, and "shall he not make it good?. Numb. "xxiii. 19."

(e) v. 21. "If, &c." It yaf iUSh, til* i tvvdu.ivo^aonotria'aiiOvlu^ a Wx vof/.e ijy Tj OHtaMffvrv The meaning probably is this—Hau a law been given, which, considering man's frailties and the nature of the law, could have given life, righteousness would, no doubt, have depended upon compliance with that law, and none would have been treated as righteous, who had not complied; but as such a law was not given, the Scripture concluded that every one was under sin, and then introduced another system, by which through the grace and gift of God, even sinners were, under certain conditions, to be treated as righteous, and to receive the reward of righteousness.

(g) "Righteousness," i. e. "justification, "being in the situation of a righteous "person."

(h) v. 22. "Faith of Jesus Christ," i.e. "a full belief that he was the Messiah, "and an implicit conviction that it is only "through his atonement and intercession, "his merits and mediation, that wecanbope "to have our sins blotted out, to be treated "us righteous, and to have that blessedness "in a future state, which was mentioned in "God's promise to Abraham."

The Gospel. Luke x. 23.

"Blessed (i) are the eyes which "see the things that ye see: 24. for "I tell you, That many prophets "and kings have desired to see "those things which ye see, and "have not seen them; and to hear "those things which ye hear, and "have not heard them." 2 5. And, behold, a certain lawyer stood up, and tempted him, saying, "Master, "what shall I do to inherit eternal "life?" 26. He said unto him, "What is written in the law (A?)? "how readest thou?" 27. And he answering said, "Thou (/) shalt "love the Lord thy God with all thy "heart, and with all thy soul, and "with all thy strength, and with all "thy mind; and thy neighbour as "thyself." 28. And he said unto him, "Thou hast answered right: "this do, and thou shalt live(»?)." 29. But he, willing to justify himself, said unto Jesus, "And who "is my neighbour?" 30. And Jesus answering said, "A certain "man went down from Jerusalem "to Jericho, and fell among thieves,

which stripped him of his raiment, and wounded him, and departed, leaving him half dead. 31. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. 32. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 33. But a certain Samaritan (n), as he journeyed, came where he was: and when he saw him, he had compassion on him, and went to him, 34. and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. 35. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again I will repay thee. 36. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?" 37. And

(i) v. 23. " Blessed, &c." Had we lived in our Saviour's time, who would not have been desirous to have seen his miracles, and to have heard.his discourses? And vet, if the well-authenticated accounts we nave of them do not make a strong impression upon our minds and conduct, have we any right to conclude that the very seeing hit miracles, and hearing his discourses, would have had upon us the influence they ought? We are apt to think stronger evidence would have been irresistible, without considering the strength of what we have: till we do our duty by examining to the utmost what God has vouchsafed, we have no right to speculate upon the probable effect of more convincing proofs. Let a man investigate the light God has given, and instead of complaining it is too little, he will find occasion to be thankful because 't U to great.

(k) o.26. "The law," i.e. "the five "books of Moses."

(/) v. 27. " Thou, &c." In Deut. vi. 4,5. is this passage, " Hear, O Israel, the Lord "our God is one Lord: And thou shalt "love the Lord thy God with all thine "heart, and with all thy soul, and with all "thy might;" and Lev. xix. 18. is as follows: "Thou shalt not avenge, nor bear "any grudge against the children of thy "people, but thou shalt love thy neighbour "as thyself: I am the Lord; and it was probably to these passages the lawyer's answer referred. See post,—Matt. xxii. 35.

(w) v. 28. "Live, i.e. "have eternal "life." The question asked D.25. was, what he should do to inherit eternal life; and this concludes the answer.

(n) t>. 33. "A Samaritan," and therefore a decided enemy to a Jew. "The Jews" (John iv. 9.) "had no dealings with the "Samaritans."

he said, "He that shewed mercy "on him." Then said Jesus unto him, "Go, and do thou likewise."

Saint Bartholomew the Apostle.
The Collect.

O Almighty and everlasting God, who didst give to thine Apostle Bartholomew grace truly to believe and to preach thy Word; Grant, we beseech thee, unto thy Church, to love that Word which he believed, and both to preach and receive the same, through Jesus Christ our Lord. Amen.

For the Epistle. Acts v. 12. (o) By the hands of the apostles were many signs (p) and wonders wrought among the people; (and they were all with one accord in Solomon's porch (y). 13. And of the rest durst no man join (r) himself to them: but the people magnified them. 14. And believers were the more added to the (s) Lord, multitudes both of men and women ;) 15. insomuch that they brought forth the sick into the streets, and laid them on beds and

(o) What is here stated is supposed to have occurred very shortly after the apostles had received thegiftofthe Holy Ghost.

(p) v. 12. "Signs, &c." These were points in which the apostles could not be deceived, and the conviction they necessarily produced accounts for the zeal and intrepidity with which they propagated the gospel, and withstood all opposition.

(q) " Solomon's porch," " one of the "entrances into the temple at Jerusa"lem:" where every one might see what they did, and where the chief priests and rulers would be able to find them: they did not withdraw from public view, or hide themselves from their opposers.

(r) v. 13. "Join," i. e. " assume to act "as they did, or put themselves upon a "footing with them." >u>XXao-&aj ivhlf. (s) v. 14. " The Lord," 7? Kvp!r, i. e. Christ."

(t) v. 16. " Healed, &c" The miracles

couches, that at the least the shadow of Peter passing by might overshadow some of them. 16. There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed (/) every one.

The Gospel. Luke xxii. 24. («)

And there was also a strife among them, which of them should be accounted the greatest. 25. And he said unto them, "The kings of "the Gentiles exercise lordship "over them; and they that exer"cise authority upon them are "called Benefactors. 26. Butye(j) "shall not be so: but he that is "greatest among you, let him be "as the younger; and he that is "chief, as he that doth serve. "27. For whether is greater, he "that sitteth at meat, or he that "serveth? is not he that sitteth at "meat? but I am (y) among you "as he that serveth. 98. Ye are "they which have continued with "me in my temptations: 29. and I "appoint (z) unto you a kingdom,

of the disciples therefore agreed in character with those of our Saviour; they were acts of mercy, in opposition to Satan's power, typical, implying power over men's souls; and donepublicly, in the sight of multitudes.

(u) Ant c, 119,120. where this passage also occurs.

(x) v. 26. " Ye, &c." The object is to contrast his kingdom with those of this xoorld—his being a dominion over the mind, the appetites, and the passions.

(y) v. 27. "I am, &c." Follow the example therefore I have set— submit to serve, instead of coveting to rule.

(z) v. 29. " I appoint, &c." assuming to himself this power, meaning, perhaps, that their reward would be in the life to come, not in this; that they were not to look for recompence or distinction here. He had declared, (John xviii. 36.) "My kingdom "is not of this world."

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