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The Gospel. Matt. ix. 9.

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er of our brethren wn, which accused re our God day and 1. And they overcame by the blood of the amb (a), and by the word of their testimony: and they loved "not their lives unto the death.(b) "12. Therefore rejoice, ye heavens,

tic song, verse 10. "Now, &c." It is said that Constantine, on his march towards Rome against Maxentius, saw the figure of a cross in the heavens, with an inscription that by that sign he should over. come," in hoc signo vinces ;" and that after his victory he caused it to be inscribed upon his statues, that it was under the influence of the cross that he succeeded.

(r) v. 7." In heaven," i. e. (perhaps) "in "those parts where the Christians princi"pally lived; within the Roman empire."

(s) "Michael and his angels," i. e. "the Christians and their leaders."

(t)" The dragon and his angels," i. e." the opposers of Christianity."

(u) v. 9. "The great dragon," i. e. "the "devil," the great enemy of Christianity, the great patron of those who opposed it. (x)" Cast out into the carth." Per

piness of heaven to live upon the earth.

(y) v. 10. A prophetic song of triumph for the successes of the Christians, probably in the times bably in the times of Constantine. A.D. 311.

trumphs of Christianity. The character of the Book of Revelations. latter seems best to correspond with the which it occurs, it seems to refer to the From the part of the Revelations in times of Constantine, about A. D. 311, when, after severe persecutions against haps a figurative expression to express the Christians, and strong contests for the throne of Rome, Constantine publicly being removed from the glory and hap professed Christianity, and became Emperor of Rome. The Christians were repeatedly persecuted by the Roman Emperors, and in those persecutions many thousands of them lost their lives. At length Constantine the Great publicly embraced Christianity, and having, with a large army, chiefly of Christians, defeated Maxentius, a stedfast supporter of Paganism, he issued edicts to case the Christians from all their grievances, and for admitting them into places of trust and authority. This was such a change in their favour, as might well be the subject of previous prophecy, and fully warranted the lofty strains of the prophe

(2) "The Kingdom of our God, and the Power of his Christ." Associating them together. (See ante, 92. note (s) on Eph. v. 5.)

(a) v. 11. The blood of the Lamb," i. e. " their firm attachment to Chris"tianity."

(6) "Loved not their lives unto "the death," i. e. " disregarded their "lives; willingly hazarded or laid them " down."

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Lo him, and set Just of them, 3. and crily I say unto you, ept ye be converted (e), ⚫ and become as little child"ren (g), ye shall not enter (h) "into the kingdom of heaven. "4. Whosoever therefore shall "humble himself as this little child, the same is greatest (i) "in the kingdom of heaven. "5. And whoso shall receive one "such little child in my name (k), "receiveth me. 6. But whoso shall "offend (1) one of these little "ones which believe in me, it it "were better for him that a mill"stone were hanged about his "neck, and that he were drowned

(c) v. 12. "The earth and the sea,” i. e. (probably) the parts Christianity did not reach; those, to which, according to v. 9. the Devil was driven; in opposition to what is called in v. 7. "Heaven.'

(d) v. 1. "Who, &c." According to Mark ix. 34. and Luke ix. 36. they had been disputing among themselves," which "of them should be the greatest."

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(e) v. 3. "Converted," i. e. " undergo a change of mind," "turn your thoughts "from worldly notions of pre-eminence." (g) "As little children," i. e. " in inno"cence and humility."

(h)"Not enter.' So far from being greatest in it, you shall not even have admittance.

(i) v. 4. "Is greatest." The road to advancement and pre-eminence there is by humility, and thinking lowly of one's self. The kingdom of heaven is not like the

"in the depth of the sea. 7. Woe "unto the world because of of"fences! for it must needs be "that offences come; but woe "to that man by whom the of "fence cometh! 8. Wherefore, if thy (m) hand orthy (m) foot offend

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(1) thee, cut them off, and cast "them from thee: it is better "for thee to enter into life halt “or maimed, rather than having "two hands, or two feet, to be cast "into everlasting fire. 9. And "if thine (m) eye offend thee, "pluck it out, and cast it from "thee: it is better for thee to enter "into life with one eye, rather "than having two eyes to be cast "into hell-fire. 10. Take heed that ye despise not one of these little

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O GOD, forasmuch as without thee we are not able to please thee; Mercifully grant, that thy Holy Spirit may in all things di

kingdoms of this world; the way to attain a high situation there is to be meek, humble, and lowly. "from re

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(k) v. 5. "In my name,” i. e. spect and deference to me."

() v. 6. 8. "Offend," i. e. " discourage, "draw off from religion."

(m) "Hand," "foot," and "eye." Figuratively, for what is most regarded and valued.

(n) v. 10. "Their angels, &c." i. e. "either they have always advocates to "plead their cause with God;" or, "they "have angels watching their concerns, "who have constant access unto God, to "complain of those who injure or dis

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courage them." In speaking of the peculiar protection the Israelites received from God, it is said, (Is. Ixiii. 9. ante, 107.) "in all their affliction he was afflicted, and "the angel of his presence saved them."

thee service in heaven; so by thy appointment they may succour and defend us on earth, through Jesus Christ our Lord. Amen.

For the Epistle. Rev. xii. 7. (q) THERE was war in heaven (r): Michael and his angels (s) fought against the dragon; and the dragon fought and his angels (t), 8. and prevailed not; neither was there place found any more in heaven. 9. And the great dragon (u) was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he

The

(q) This passage is by some writers considered as figurative or allegorical, representing the struggle the primitive Christians had in overcoming the temptations of sin and the allurements of the world: others think it historical, alluding to the downfall of one of the first great opposers of Christianity, Simon Magus, who perished about twenty years before the Book of the Revelations was written; a third supposition is, that it is prophetical, alluding to the strong contests which would occur between the Christians and their adversaries, and the ultimate triumphs of Christianity. latter seems best to correspond with the character of the Book of Revelations. From the part of the Revelations in which it occurs, it seems to refer to the times of Constantine, about A. D. 311, when, after severe persecutions against the Christians, and strong contests for the throne of Rome, Constantine publicly professed Christianity, and became Emperor of Rome. The Christians were repeatedly persecuted by the Roman Emperors, and in those persecutions many thousands of them lost their lives. At length Constantine the Great publicly embraced Christianity, and having, with a large army, chiefly of Christians, defeated Maxentius, a stedfast supporter of Paganism, he issued edicts to ease the Christians from all their griev ances, and for admitting them into places of trust and authority. This was such a change in their favour, as might well be the subject of previous prophecy, and fully warranted the lofty strains of the prophe

was cast out into the earth (r), and his angels were cast out with him. 10. And I heard a loud voice saying in heaven (y), "Now is "come salvation, and strength, " and the (2) kingdom of our God, "and the power of his Christ: "for the accuser of our brethren "is cast down, which accused "them before our God day and "night. 11. And they overcame "him by the blood of the "Lamb (a), and by the word of "their testimony: and they loved "not their lives unto the death. (b) "12. Therefore rejoice, ye heavens,

tic song, verse 10. "Now, &c." It is said that Constantine, on his march towards Rome against Maxentius, saw the figure of a cross in the heavens, with an inscription that by that sign he should overcome, "in hoc signo vinces ;" and that after his victory he caused it to be inscribed upon his statues, that it was under the influence of the cross that he succeeded.

(r) v. 7." In heaven," i. e. (perhaps) "in "those parts where the Christians princi"pally lived; within the Roman empire." (s)

Michael and his angels," i. e. "the Christians and their leaders." (t)" The dragon and his angels," i. e." the opposers of Christianity."

(u) v. 9. «The great dragon," i. e. "the "devil," the great enemy of Christianity, the great patron of those who opposed it.

(x)" Cast out into the carth." Perhaps a figurative expression to express signal degradation; as great as that of being removed from the glory and happiness of heaven to live upon the earth.

(y) v. 10. A prophetic song of triumph for the successes of the Christians, probably in the times of Constantine. A.D. 311.

(z) The Kingdom of our God, and the Power of his Christ." Associating them together. (See ante, 92. note (s) on Eph. v. 5.)

(a) v. 11. "The blood of the Lamb," i. e. their firm attachment to Chris"tianity."

(6) Loved not their lives unto "the death," i. e. "disregarded their "lives; willingly hazarded or laid them "down."

"and ye that dwell in them. "Woe to the inhabiters of the (c) "earth and of the sea! for the "devil is come down unto you, "having great wrath, because he "knoweth that he hath but a "short time."

The Gospel. Matt. xviii. 1. Ar the same time came the disciples unto Jesus, saying, "Who "(d) is the greatest in the kingdom "of heaven ?" 2. And Jesus called a little child unto him, and set him in the midst of them, 3. and said, "Verily I say unto you, Except ye be converted (e), "and become as little child"ren (g), ye shall not enter (h) "into the kingdom of heaven. "4. Whosoever therefore shall "humble himself as this little "child, the same is greatest (i) "in the kingdom of heaven. "5. And whoso shall receive one "such little child in my name (k), "receiveth me. 6. But whoso shall "offend (1) one of these little "ones which believe in me, it "were better for him that a mill"stone were hanged about his "neck, and that he were drowned

(c) v. 12. "The earth and the sea," i. e. (probably) the parts Christianity did not reach; those, to which, according to v. 9. the Devil was driven; in opposition to what is called in v. 7. "Heaven."

(d) v. 1. "Who, &c." According to Mark ix. 34. and Luke ix. 36. they had been disputing among themselves, "which "of them should be the greatest."

(e) v. 3. "Converted," i. e. " undergo a "change of mind," " turn your thoughts "from worldly notions of pre-eminence."

(g) "As little children," i. e. "in inno"cence and humility."

(h) "Not enter." So far from being greatest in it, you shall not even have admittance.

(i) v. 4. "Is greatest." The road to advancement and pre-eminence there is by humility, and thinking lowly of one's self. The kingdom of heaven is not like the

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O GOD, forasmuch as without thee we are not able to please thee; Mercifully grant, that thy Holy Spirit may in all things di

kingdoms of this world; the way to attain a high situation there is to be meek, humble, and lowly.

(k) v. 5." In my name," i. e. " from re"spect and deference to me.'

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() v. 6. 8. "Offend," i. e. " discourage, "draw off from religion."

(m) "Hand," "foot," and "eye." Figuratively, for what is most regarded and valued.

(n) v. 10. "Their angels, &c." i. e. "either they have always advocates to "plead their cause with God;" or, "they "have angels watching their concerns, "who have constant access unto God, to "complain of those who injure or dis

66

courage them." In speaking of the peculiar protection the Israelites received. from God, it is said, (Is. lxiii. 9. ante, 107.) "in all their affliction he was afflicted, and "the angel of his presence saved them.”

rect and rule our hearts, through | (t) deceitful lusts; 23. Jesus Christ our Lord. Amen.

The Epistle. Ephes. iv. 17. THIS I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, 18. having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart; 19. who being past feeling (0), have given themselves over unto lasciviousness, to work all uncleanness with greediness. (p) 20. But ye have not so learned Christ; 21. if (g) so be that ye have heard him, and have been taught by him, as the truth is in Jesus: 22. that ye put off (r), concerning the former conversation, the old man (s), which is corrupt according to the

(o) v. 19. "Past feeling," i. e. " having "lost all sense of the difference between good and evil.” 2 Clarke's Attrib.

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200.

(p) "With greediness," i. e. " greedily." (q) v. 21. "If, &c." i. e. "if indeed ye "have rightly heard, and have been rightly taught, for the true doctrine is, that ye "put off, &c. as in verse 22."

(r) v. 22. "Put off, &c." This corresponds very nearly with Col. iii. 9. 10. “ Lie "not to one another, seeing that ye have "6 put off the old man with his deeds: and "have put on the new man, which is re"newed in knowledge after the image of "him that created him."

(s)" The old man," i. e. "the sinful "habits to which, before your conversion, "you were accustomed."

(t) v. 22. "Deceitful lusts," or "the "lusts of those who do not embrace « Christianity, τὰς ἐπιθυμίας τῆς ἀπάλης."

(u) v. 23. "Renewed," i. e. "made "anew," "regenerated," the same as "born "again," in John iii. 3. (ante, 173.)

(x) v. 24. " After God," i. e. like "God, "resembling him in purity: as in Col. iii. "10." supra, note (v). "And Gen. i. 26. God is represented to have said, "Let us make

and be renewed (u) in the spirit of your mind: 24. and that ye put on the new man, which after God (r) is created in righteousness and (y) true holiness. holiness. 25. Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. 26. Be ye angry and sin not (2); let not the sun (a) go down upon your wrath: 27. neither give place to the devil. the devil. 28. Let him that stole, steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. 29. Let no corrupt communication (b) proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. 30. And grieve not (c) the Holy Spirit of God, whereby ye are

man in our "image, after our likeness," i. e. "in perfect innocence and purity."

(y) "True holiness," or " the holiness "of the truth, the gospel truth, Christi "anity," 677 7s äänelas-with the ar ticles-in opposition to 7 àmálns in v. 22. See Till. ii. 310.-See ante, 159.-Note on John xvi. 13.

(z) v. 26. “Angry and sin not,” i. e. “let "not your anger hurry you into sin! re"press it, before it reaches that height."

(a) "The sun, &c." This was a principle, even with the Pythagoreans, to reconcile their differences before sunset. How much would it add to the happiness of mankind, would Christians practise what is here prescribed!

(b) v. 29. "Corrupt communication." See ante, 92. note on Ephes. v. 4.

(c) v. 30. "Grieve not, &c." It was speaking emphatically to say, that the practice of these sins would "grieve the "Holy Spirit of God." In Heb. vi. 6. apostacy is considered as "crucifying the "Son of God afresh, and putting him to "an open shame." These are strong expressions, but they imply in what great abhorrence sin is held by God.

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