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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. (0) 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 (q). 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

(0) What is here stated is supposed to have occurred very shortly after the apostles had received the gift of the 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.

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(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.” κολλάσθαι ἀυτοῖς.

(s) v. 14. "The Lord," Kupí, 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 werevexed with unclean spirits: and they were healed (1) every one.

The Gospel. Luke xxii. 24. (u) 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. But ye(r) "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. 28. Ye are

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they which have continued with "me in my temptations: 29. and I "appoint (2) 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 done publicly, in the sight of multitudes. (u) Ante,119,120. where this passage also

occurs.

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

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(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."

"as my Father hath appointed "unto me; 30. that ye may eat "and drink at my table in my king"dom, and sit on thrones, judging "the twelve tribes of Israel."

Fourteenth Sunday after Trinity.

The Collect.

ALMIGHTY and everlasting God, give unto us the increase of faith, hope, and charity; and that we may obtain that which thou dost promise, make us to love that which thou dost command, through Jesus Christ our Lord. Amen.

The Epistle. Gal. v. 16.

I SAY then, Walk in the Spirit (a), and ye shall not fulfil (b) the lust of the flesh. 17. For the flesh lusteth against the Spirit, and the (c) Spirit against the flesh and these are contrary the one to the other;

(a) v. 16. "In the Spirit," i.e. "according "to the rules of Christianity," or "accord"ing to the dictates of the Spirit of God."

(b)" Ye shall not fulfil," i. e. either, imperatively, "fulfil not," or "you shall "have power to resist the temptations of "the flesh."

(c) v. 17. "The Spirit lusteth, &c." So Rom. vii. 22, 23.

(d) "The things that ye would," i. e. "every thing you wish ;" both what the Spirit and the flesh suggest, because they dictate opposite things. See Rom. vii. 14

to 25.

(e) v. 18. "Led of the Spirit," i. e. "fol"low the dictates of the Spirit of God," or "the rules of Christianity."

(g)" Under the law." "Under an obligation to conform to the Mosaical in"stitutions." The great drift of this epistle is to satisfy the converts that they were free from the bondage of those institutions. The first verse of this chapter is, "Stand "fast, therefore, in the liberty wherewith "Christ hath made you free, and be not entangled again with the yoke of bond

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age," (meaning the regulations and ordinances of the Mosaic law,) and see ante, 205. note on Gal. iii.

so that ye cannot do the things that ye would. (d) 18. But if ye be led (e) of the Spirit, ye are not under the law. (g) 19. Now the works of the flesh (h) are manifest; which are these; Adultery, fornication, uncleanness, lasciviousness, 20. idolatry, witchcraft, strife, seditions, heresies, 21. envyhatred, variance, emulations, wrath, ings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told which do such things shall not inyou in time past, that they herit the kingdom of God. 22. But the fruit of the Spirit (i) is love (k), joy, peace, long-suffering, gentleness, goodness, faith, 23. meekness, temperance: against such there is no law. (D) 24. And they that are Christ's have crucified (m) the flesh with the affections and lusts.

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(k) "Love, &c." The character of the gospel virtues affords strong internal evidence of its divine origin. It inculcates whatever has a tendency to promote the private happiness of individuals, the general comfort of mankind, and the glory of God, and it inculcates nothing else. If men were in all instances to act up to its precepts, how much of private and of national misery would be avoided! how greatly would the happiness of individuals and of states be advanced! See ante, 192. note on Matt. v. 20.

(1) v. 23. "No law." These are principles and practices no law can censure. (m) v. 24. Have crucified." "This is

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a test real Christians, they who are to "have any benefit from Christianity, with"stand the impulse of sinful propensities." According to Rom. viii. 13. " They who "live after the flesh, shall die; but they "who through the Spirit mortify the deeds "of the body, shall live." See ante, 194. note on Rom. viii. 14.

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The Gospel. Luke xvii. 11.

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AND it came to pass, as Jesus went to Jerusalem, that he passed through the midst of Samaria and Galilee. 12. And as he entered into a certain village, there met him ten men that were lepers, which stood afar off (n): 13. and they lifted up their voices, and said, "Jesus, (0) Master, have "" mercy on us.' 14. And when he saw them, he said unto them. Go, shew (p) yourselves unto "the priests. And it came to pass, that, as they went, they were cleansed. 15. And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God; 16. and fell down on his face at his feet, giving him thanks: and he was a Samaritan. (9) 17. And Jesus answering said, "Were there not ten "cleansed? but where are the "nine? 18. There are not found "that returned to give glory "to God, save this stranger." 19. And he said unto him, "Arise,

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(n) v. 12. “Afar off." By the Levitical law, (Levit. xiii. 45, 46.) a leper was bound to cry, "Unclean, unclean," to guard all persons against approaching him, and he was 66 to dwell alone:" "without the camp "shall be his habitation."

(o) v.13." Master,” imisára, not “Lord." (p) v. 14. "Shew, &c." Whoever was cured of a leprosy, was bound to appear before the priest, to satisfy him of the cure, Levit. xiv. Our Saviour's command therefore implied, that before they reached the priest, they should be cleansed. See Matt. viii. 4. ante, 64.

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Fifteenth Sunday after Trinity.
The Collect.

KEEP, we beseech thee, O Lord, thy Church with thy perpetual mercy and because the frailty of man without thee cannot but fall, keep us ever by thy help from all things hurtful, and lead us to all things profitable to our salvation, through Jesus Christ our Lord. Amen.

The Epistle. Gał. vi. 11. YE see how large a letter I have written unto you with mine own hand. 12. As many as desire to make a fair shew (r) in the flesh, they constrain you to be circumcised, only (s) lest they should suffer persecution for the cross (t) of Christ. 13. For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. (u) 14. But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world (r) is crucified unto me, and I unto the world. 15. For in Christ

duct received our Saviour's approbation. 1 Towns. 190.

(r) v. 12. "To make a fair shew, &c." "To keep up appearances with the Jews;" or, "to live in outward honour, worldly "consequence."

(s) "Only, &c." "This is their sole "object, to avoid persecution;" for according to v. 13. they do not keep or act up to the Mosaic law.

(t) "For the cress, &c." For preaching that alone as sufficient, and decrying circumcision and the Mosaic institutions; for professing a dependance upon Christ alone. See Gal. v. 11.

(u) v. 13. "In your flesh," i. e. "in having you conform to the Mosaic "rites."

(x) v. 14. "The world," i. e. "all worldly "pursuits and advantages."

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despise the other. Ye cannot

(y) v. 15. "A new creature," i. e. " with "change of habits and dispositions," according to John iii. 3. "born again." See ante, 173. note on John iii. 3.

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(z) v. 16. "This rule," i. e. "of glory

ing in the cross of Christ, and in that only, and of becoming "a new creature." (a)" And," or "even."

(b) v. 17. "Trouble me," i. e. "by calling in question whether I tolerate and "sanction a compliance with the Mosaic "institutions; for I have upon my body "the marks of what I have suffered for "standing up for the sufficiency of Christ, "and the criminality of depending in any respect upon the Mosaic institutions." St. Paul was a fearless professor, in defiance of all danger and persecution, knowing that if he "confessed Christ be'fore men, Christ would confess him also "before God, Matt. x. 32." and he accordingly preached (what was likely to exasperate the unbelieving Jews at least to the uttermost,) that the Mosaic institutions were not only of no use, but that the placing any the least confidence in them, would take away all chance of assistance from the Gospel. "Behold, I Paul say ❝ unto you, that if ye be circumcised, Christ "shall profit you nothing, Gal. v. 2." The earnestness with which St. Paul presses this point, the extent to which he dwells upon it, and the manner in which he exhorts the converts to bear up against all persecutions and difficulties, afford very

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strong internal evidence that these Epistles were written whilst the Jews still continued in power, before the destruction of Jerusalem. The date ascribed to this Epistle is A.D. 52. eighteen years before the destruction of Jerusalem.

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(c) v. 17, 18. "The Lord," and "our "Lord," 75 Kupia, & 7ë Kupie hu. So v. 14. (d) Part of the Sermon on the Mount." (e) v. 24. "No man, &c." Our Saviour had just been exhorting them to lay up for themselves treasures, not upon earth, but in heaven; and the object here is to guard against being too much engrossed by worldly pursuits.

(g) "Mammon," i. e. "wealth, riches," called in the parable of the unjust steward, (ante, 198. Luke xvi. 9 11.) "the Mam"mon of unrighteousness,' "the unrighteous Mammon."

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(h) v 25. "Take no thought," not literally, but comparatively; be not over anxious about it; let it not occupy so much of your time, as to prevent your attention to weightier matters.

The mean

(i) v. 27. "Can add, &c." ing is, can any thing, however unimportant, be done by man, without the sanction, or against the will of God? And if not, God, if he thinks fit, will frustrate all your worldly pursuits. They are under his control.

(k) v. 28. "The lilies, &c." Many of our Saviour's expressions arose from objects in his view: the sentiment would be

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things shall be added unto you. "34. Take therefore no thought "for the morrow; for the mor"row shall take thought for the

recollected whenever the object again occurred. 1 Jort. Disc. 133.

(l) v. 13. "Tribulations for you. "What "I suffer for your sake." This Epistle is supposed to have been written by St. Paul whilst he was in confinement at Rome. It was owing to his exertions among the Gentiles, and to his preaching amongst them, "that the Jews were no longer "God's peculiar people, and that the "Mosaic institutions were no longer to be "considered essential," that the tumult was raised against him at Jerusalem, which led to his confinement at Cesarea, and afterwards at Rome. See Acts xxi. 28. xxii. 22. he might well therefore describe his tribulations, as tribulations for them, they being Gentiles, and he presses them to glory in what he suffered, not to make it ground for despondency. It proved his sincerity his conviction he was right: that he was no impostor, and had no earthly views: It should therefore inspire confidence, not despair.

(m) v. 14. "For this cause," i. e. (looking forward to v. 16.) "that God would give "you strength, &c."

()"The Father, &c." with the article

The Epistle. Ephes. iii. 13.

DESIRE that ye faint not at my tribulations for you (7), which is your glory. 14. For this cause (m) I bow my knees unto the (n) Father of our Lord Jesus Christ, 15. of whom the whole family (0) in heaven and earth is named, 16. that he would grant you, according to the riches of his glory, to be strengthened (p) with might

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Τὸν Πατέρα 78 Κυρίε ἡμῶν. — Some observations have already been made, (ante, 41. note (q) upon the title so repeatedly given to our Saviour, of "The Son of God," and they acquire additional strength from the instances in which God is in a special manner spoken of as his Father. In Rom. xv. 6. St. Paul speaks of " God, even the "Father of our Lord Jesus Christ, (or, "the God and Father,” 7`y Otò xai llaléja.”) So 2 Cor. i. 3. Eph. i. 3. "Blessed be God, "even the Father of our Lord Jesus Christ, (or, "the God and Father" & Oɛòç xal Пaïws). So Col. i. 3. Again 2 Cor. xi. 31. "The "God and Father, (¿ Otòç nal П1x7yp) of our "Lord Jesus Christ knoweth that I lie "not." 1 Pet. i. 3. "Blessed be the God "and Father of our Lord Jesus Christ, (ὁ Θεὸς καὶ Πατὴρ.") And our Saviour says, (John x. 18.) "This commandment have I "received of my Father," Te Пapós p And see John xiv. 12, 13.

(o) v. 15. "Whole family," i. e. “all "Christians."

(P) v. 16. "To be strengthened, &c." i. e. in plainer terms," to have courage in "your hearts, that God would inspire you "with fortitude."

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