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sea, 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.

The

(g) v. 31. "All bitterness, &c." 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.

(h) 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 we forgive them "that trespass against us," whilst he is pursuing against another the dictates of malevolence?

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

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

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

()" 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 forgiveth 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."

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(n) v. 3. "Blasphemeth," i. e. "by as"suming to himself what belongs peculiarly 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. 64.) 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 66 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.

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4. And Jesus knowing (o) their thoughts, said, "Wherefore think "ye evil in your hearts? 5. For "whether 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 (q) saw it, they marvelled, and glorified God, which had given such power

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unto men.

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Twentieth Sunday after Trinity.

The Collect.

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

(o) 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. 13.

(9) 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

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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 Lord is. understanding what the will of the 18. And be not drunk with wine, wherein (t) 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

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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

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our fear cometh, because we set at "nought all his counsel, and would none "of his reproof." When the safety of a nation may depend upon the goodness and piety of individuals, religion is the truest patriotism.

(t) v. 18. "Wherein is excess," 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) JESUS said, 2." The kingdom of "heaven (y) is like unto (*) a "certain king, which made a mar

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riage (a) for his son, 3. and sent "forth his servants to call them "that were bidden (b) 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

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

(1) 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 even 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 intitle 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: but he expects from us acceptance and conformity. See Stanh. iii. 555.

"wroth: and he sent forth his "armies and destroyed (d) those "murderers, and burned up their

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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." 10. So those "servants went out into the high"ways, and gathered together all, "as many as they found, both "bad and good: and the wed

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ding 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 camest "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

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

may be de

(z) "Is like unto," i. e. " "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. 24.

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(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.

"be weeping and gnashing of ❝ teeth. 14. For many are called, "but few are chosen."

Twenty-first Sunday after Trinity.

The Collect.

GRANT, we beseech thee, merciful Lord, to thy faithful people, pardon and peace; that they may be cleansed from all their sins, and serve thee with a quiet mind, through Jesus Christ our Lord. Amen.

The Epistle. Ephes. vi. 10.

My brethren, be strong in the (h) Lord, and in the power of his might. 11. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. 12. For we wrestle not against flesh and blood (i), but against principalities, against powers, against the rulers of the darkness (k) of this world, against spiritual wickedness in high places. (1) 13. Wherefore take unto you the whole armour of God, that ye may be

(h) v. 10. "The Lord," i. e. "Christ." (i) v. 12. "Not against flesh and blood, "&c." i. e. 86 not against ordinary human powers, but against powers that have the supernatural assistance of the devil."

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(k)The rulers of the darkness of this world," i. e. "the chief, the high"est, the most powerful of the devil's "ministers, those who most effectually "promote the sinfulness and disobedience " of man."

(2) "Spiritual wickedness in high “ places," τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς rouparios, i. e. (metaphorically) "the spirits "of wickedness of highest rank and power." In Ephes. ii. 2. the great promoter of iniquity is called, "the prince of the power "of the air, the spirit that worketh in the "children of disobedience."

(m) v. 16. "The wicked," or "the wicked « one. 77 πονηρία.

(n) v. 17. "The sword, &c." The word of God is here called "the sword of the

able to withstand in the evil day, and, having done all, to stand. 14. Stand, therefore, having your loins girt about with truth, and having on the breast-plate of righteousness; 15. and your feet shod with the preparation of the gospel of peace; 16. above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. (m) 17. And take the helmet of salvation, and the sword (n) of the Spirit, which is the word of God: 18. praying (0) always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; 19. and for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the Gospel, 20. for which I am an ambassador in bonds (p); that therein I may speak boldly, as I ought to speak.

The Gospel. John iv. 46. THERE was a certain nobleman, whose son was sick at Capernaum.

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Spirit," the great weapon upon which Christians are to rest. It is observable, that when our Saviour was tempted of the devil, it was with passages from Scripture be repelled the attacks. See ante, 90. note on Matt. iv. 7.

(o) v. 18. "Praying, &c." The duty of prayer was strongly pressed upon the Gentile converts, because as they had not been accustomed to the worship of the true God, nor brought up in the discipline of the Temple, they might not know its efficacy. 1. Towns. 192. St. James says, (James v. 16.)" The effectual fervent prayer of a "righteous man availeth much ;" and St. Luke, who wrote for the Gentiles, states two parables, (Luke xi. 5. and Luke xviii. 1.) to shew the effect of earnest and importunate prayer.

(p) v. 20. In bonds." This epistle, therefore, was written whilst St. Paul was a prisoner: (probably) A. D. 58. whilst he was at Rome.

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47. When he heard that Jesus was come out of Judea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death. 48. Then said Jesus unto him, "Except ye see signs and wonders, ye will not "believe." 49. The nobleman saith unto him, "Sir, (q) come "down, ere my child die.' 50. Jesus saith unto him, "Go thy way, thy son liveth." And the man believed the word that Jesus had spoken unto him, and he went his way. 51. And as he was now going down, his servants met him, and told him, saying, "Thy son "liveth." 52. Then inquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour "the fever left him." 53. So the father knew that it was at the same hour in the which Jesus said unto him, "Thy son liveth :" and himself (r) believed, and his whole house. 54. This is again the second miracle that Jesus did, when he was come out of Judea into Galilee.

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Saint Luke the Evangelist.

The Collect.

ALMIGHTY God, who calledst Luke the Physician, whose praise

(q) v. 49. "Sir," rather "Lord;" Kúpiɛ. The application being for what nothing but divine power could effect, the divine appellation of "Lord" was most appropriate.

(r) v. 53. "Believed," and was there not abundant evidence for this belief?

(s) v. 5. "Watch, &c." This injunction implies pretty strongly that at this time the Christians were subject to many difficulties.

(t) v. 8. "A crown, &c." A figure of speech borrowed from the Olympic games, where they who had succeeded in a combat or race, they who, as in v. 7. had "fought

is in the Gospel, to be an Evange list and Physician of the soul; May it please thee, that by the wholesome medicines of the doctrine delivered by him all the diseases of our souls may be healed, through the merits of thy Son Jesus Christ our Lord. Amen.

The Epistle. 2 Tim. iv. 5. WATCH (s) thou in all things, endure afflictions, do the work of an Evangelist, make full proof of thy ministry. 6. For I am now ready to be offered, and the time of my departure is at hand. 7. I have fought a good fight, I have finished my course, I have kept the faith: 8. henceforth there is laid up for me a crown (t) of righteousness, which the (u) Lord, the righteous Judge, shall give me at that day (x): and not to me only, but unto all them also that love his appearing. 9. Do thy diligence to come shortly unto me: 10. for Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. 11. Only Luke (y) is with me. Take Mark (y), and bring him with thee; for he is profitable to me for the ministry. 12. And Tychicus have

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a good fight," or "finished their course," were honoured with a crown.

(u)" The Lord," Kúpios, i.e. "Christ," to whom, according to Jolin v. 22. all judgment was committed, and who, according to Acts x. 42. (169) was ordained of God to be the Judge of quick and dead.

(x) "At that day," i. e. either "the "time of his departure, or the time so often "referred to of Christ's coming." See ante, 73. note on 1 John iii. 2. post, note on 1 Cor. xv. 24.

(y) v. 11. "Luke" and "Mark," i. e. "the writers of the gospels which bear "their names."

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