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"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. At 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 (Ji) "into the kingdom of heaven. "4. Whosoever therefore shall "humble himself as this little "child, the same is greatest (?) "in the kingdom of heaven. "5. And whoso shall receive one "such little child in my name (&), "receiveth me. 6. But whoso shall "offend (/) 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," l. 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."

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

(**) 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 offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! 8. Wherefore, if thy (m) hand or thy (m) foot offend (/) 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 (?») 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 ones; for I say unto you, That in heaven their angels (n) do always behold the face of my Father which is in heaven."

Nineteenth Sunday after Trinity. The Collect. 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."

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

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

(a) ». 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"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 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 (o), have given themselves over unto lasciviousness, to work all unclean ness with greediness, (p) 20. But ye have not so learned Christ; 21. if (q) 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

(0) v. 19. " Past feeling," i. e. " having "lost all sense of the difference between "good and evil." 2 Clarke's Attrib. 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 "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, 7«« &riSu/*fc« % £*^7qc"

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

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

(t) deceitful lusts; 23. and be renewed (u) in the spirit of your mind: 24. and that ye put on the new man, which after God (x) iscrealed in righteousness and (y) true holiness. 25. Wherefore putting away lying, speak every man trutli with his neighbour: for we are members one of another. 26. Be ye angry and sin not («); let not the sun (a) go down upon your wrath: 27. neither give place to 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," «o-io7>j7i 7?j{ aXifintaf—with the articles—in opposition to 75j« aira7ij; in p. 22. See Till. ii. 310.—See ante, 159.—Note on John xvi. 13.

(z) c.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 suusci. How much would it add to the happiness of mankind, would Christians practise what is here prescribed!

(6) 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 "grievethe "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.

sealed (d) unto the day of redemption. (<?) 31. Let all bitterness (g), and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice: 32. and be ye kind one to another, tender-hearted, forgiving one another, even as God (A) for Christ's sake hath forgiven you. The Gospel. Matt. ix. 1.

Jesus entered into a ship, and

(i) "Sealed." It was the practice to mark a man's slaves or servants with his seal: being sealed therefore by God's Spirit, means being marked as his servants; and whoever were so marked, were to be

Srotected in the times of vengeance. In ev. vii. 3. post, 232. the angels were commanded, "Hurt not the earth, neither the "tea, nor the trees, till we have sealed the "servants of our God in their foreheads." See also Ephes. i. 13 2 Cor. i. 22.

(e) "The day of redemption," i. e. one of the times so often alluded to under the expression of " the day of the Lord." Ante, 28.

(g) v. 31. " All bitterness, &c." The character of the Christian virtues cannot be too often pressed upon our consideration: they lay a restraint on words, and even thoughts, as well as upon acts; and they recommend a system, not of what the world calls spirit, but (of what is admirably calculated to advance the comfort of individuals, and the happiness of mankind,) of forbearance and forgiveness. Let a man contrast his own feelings after he has forgiven an injury, with what they would have been had he revenged it, and he will not repent of having acted like a Christian. See ante, 209. note on Gal. v. 22.

(A) v. 32. " As God, &c." An irresistible argument against bitterness and malice. Can a man join in the petition, " for"give us our trespasses, as wejorgive them ''that trespass against us," whilst he is pursuing against another the dictates of malevolence?

(i) v. 1. "His own city," i. e. " Caper"naum," (Mark ii. l.)a city of Galilee, where he then dwelt. See ante, 187. note on Luke v. 1.

(*) c. 2. "Brought." According to Mark ii. 4. and Luke v. 19., the press, in the hosue where our Saviour was, was so

passed over, and came into his own city, (i) 2. And, behold, they brought (&) to him, a man sick of the palsy, lying on a bed: and Jesus seeing their faith (/), said unto the sick of the palsy, "Son, be of good cheer; "thy sins (m) be forgiven thee." 3. And, behold, certain of the scribes said within themselves, "This man blasphemeth. (»)

great, that they could not bring the man in, and they unroofed the house, and let him down.

(1) " Their faith," i. e. "their confidence "in his powers."

(m) " Thy sins," i. e. "those which were "the cause of this infirmity." Sickness and disease being, (in some instances at least,) a visitation from God and punishment for sin, forgiving the sin implies that the disease shall be removed. Throughout this passage our Saviour considers the forgiving this man's sin and healing him as the same thing. The same idea occurs Psalm ciii. 3. "who Jbrgiveth all thy sin, "and healeth all thine infirmities." And Isaiah xxxiii. 24. "The inhabitant shall "not say, I am sick; the people that "dwell therein shall be forgiven their ini"quity."

(n) v. 3. "Blasphemeth," i. e. "by as"suming to himself what belongs pecu"liarly to God, the power of forgiving "sins." In the parallel passages (Mark ii. 7. and Luke v. 21.) the scribes are stated to have added, as the reason why they treated it as blasphemy, "Who can forgive "sins, but God?" When our Saviour told the high priest (Matt. xxvi. 6i.) that they should thereafter "see the Son of man "sitting on the right hand of power," (plainly intimating that he should be associated with God), the high priest immediately treated it as blasphemy: "He "hath spoken blasphemy; what further "need have we of witnesses? behold, now "ye have heard his blasphemy." And is it likely that our Saviour would have suffered them to have acted under the notion that he claimed the attributes of God, had he not been conscious that he was, what the Nicene creed calls him, "very God of very God?" See Graves's Trin. lxxxiii. 4, 5, 6.

4. And Jesus knowing (o) their thoughts, said, " Wherefore think "ye evil in your hearts? 5. For "whetlier is easier, to say, Thy "sins be forgiven thee; or to say, "Arise, and walk? 6. But that "ye may know that the Son (p) "of man hath power on earth to "forgive sins," (then saith he to the sick of the palsy,) "Arise, "take up thy bed, and go unto "thine house." 7. And he arose, and departed to his house. 8. But when the multitudes (y) saw it, they marvelled, and glorified God, which had given such power unto men.

Twentieth Sunday after Trinity.
The Collect.

O Almighty and most merciful
God, of thy bountiful goodness,

lo) v. 4. "Knowing their thoughts," and who that is not God, hath this knowledge?

(p) v. 6. "The Son of man," i. e. "the "Messiah.'' The Jews understood this as one of the names of the Messiah, because it occurs in the prophecy, Dan. vii. 13. ante, 101. which was always taken to apply to him. Our Saviour gives himself this appellation in Matt. x. 23. and John iii. IS.

(</) v. 8. "The multitudes, &c." This miracle therefore was done publicly, corresponding in this and other particulars with most of our Saviour's other miracles: it was an act of mercy, and typical, implying his power to take away sin, and overcome Satan's kingdom. St. Matthew, who lived at Capernaum, became a disciple almost immediately after this miracle. See Matt. ix. 9.—Mark ii. 14—Luke v. 27.

(r) v. 16. "Redeeming," i. e. " making "the best use of, employing to the best "advantage, not wasting but improving it."

(s) "Because, &c." Times of peril are calculated to bring the mind to serious reflection; and where men are induced thereby to turn to God, they may avert national, as well as individual calamities. According to Isaiah xxvi. 9. " When God's

keep us, we beseech thee, from all things that may hurt us; that we being ready both in body and soul, may cheerfully accomplish those things that thou wouldest have done, through Jesus Christ our Lord. Amen.

The Epistle. Ephes. v. 15.

See then that ye walk circumspectly, not as fools, but as wise, 16. redeeming (r) the time, because (s) the days are evil. 17. Wherefore be ye not unwise, but understanding what the will of the Lord is. 18. And be not drunk with wine, wherein (/) is excess; but be filled with the Spirit; 19. speaking to yourselves in psalms and hymns, and spiritual songs, singing and making melody in your heart to the Lord; 20. giving thanks always for all things unto

"judgments are in the earth, the inhabi"tants of the world will learn righteous"ness." When God thought of destroying Sodom, he promised that if ten righteous should be found there, he would not destroy it for the sake of those ten. See Gen. xviii. 23 to 33. In Jer. xviii. 7. God is represented as saying, "At what in"stant I shall speak concerning a nation, "and concerning a kingdom, to pluck up, "and to pull down, and to destroy it; If "that nation, against whom I have pro"nounced, turn from their evil, I will "repent of the evil that I thought to do "unto them." The warnings however God vouchsafes must not be too long neglected, lest, according to Prov. i. 26,27"When fear cometh as desolation, and "destruction as a whirlwind, he should "laugh at our calamity, and mock when "our fear cometh, because we set »t "nought all his counsel, and would none "of his reproof." When the safety of » nation may depend upon the goodness and piety of individuals, religion is the truest patriotism.

(«) v. 18. "Wherein is excesi," i. e. "which leads to other excesses."

God and (u) the Father, in the name of our Lord Jesus Christ; 21. submitting yourselves one to another in the fear of God.

The Gospel. Matt. xxii. 1. (x)

Ksus said, 2. " The kingdom of heaven (y) is like unto (z) a certain king, which made a marriage (a) for his son, 3. and sent forth his servants to call them that were bidden (/;) to the wedding: and they would not come. 4. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready: come unto the marriage." 5. But they made light of it, and went their ways, one to his farm, another to his (c) merchandize: 6. and the remnant took his servants, and entreated them spitefully, and slew them. 7. But when the king heard thereof, he was

wroth: and he sent forth his armies and destroyed (d) those murderers, and burned up their city. 8. Then saith he to his servants, "The wedding is ready, but they which were bidden, were not worthy. 9. Go ye, therefore, into the highways; and as many as ye shall find, bid to the marriage." io. So those servants went out into the highways, and gathered together all, as many as they found, both bad and good: and the wedding was furnished with guests. 11. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: 12. and he saith unto him, "Friend, how earnest thou in hither, not having a wedding garment (e)?" And he was speechless, (g) 13. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall

(«) v. 20. "And," or "even." No article being used before the word " Father," "God," and "the Father," refer to the wine person. Midd. 80.

(x) The meaning of this parable is this: The advantages of Christ's coming shall first be offered to the Jews, and great pains shall be taken to convince them, but they shall treat the offer in such a way, as to bring down upon themselves the heaviest punishment. Upon rejection by the Jews, they shall be offered to the Gentiles; but though the Gentiles shall be invited and «en forced to be present whilst those advantages are distributing, it does not follow that they will all partake of them: unless each does what is necessary to ■ntitle him to partake, by acquiescing in the injunctions and performing the duties of Christianity, he will not only lose reward, but incur punishment. God puts Christianity and its blessings within our reach: hut he expects from us acceptance and conformity. See Stanh. iii. 555.

(y) v. 2. "The kingdom of heaven," i. e> "God's conduct in the Christian dispen"sation."

(z) "Is like unto," i. e. " may be de"scribed by the account of."

(a) "A marriage," i. e. "a marriage "feast."

(b) v. 3. "That were bidden," i.e. "the "Jews." They are called, (Matt. viii. 12.) "the children of the kingdom." See ante, 91. note (e) on Matt. xv. 2*.

(c) v. 6. " His merchandize," i.e. "his "ordinary occupation, his shop, his "trade."

(d) v. 7. "Destroyed, &c." probably referring to the signal vengeance to be taken at the destruction of Jerusalem. See ante, 28. note on Rom. xiii. 11. ante, 32. note on Luke xxi. 25.

(e) v. 12. "A wedding garment:'' he might have had it, and it was a contempt and insult not to take it.

(g) " Speechless," because he had no excuse.

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