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For the Epistle. Joel ii. 12.

1lr\ ye even to me, saith the Lord, with all your heart, and with fasting, and with weeping, and with mourning;

13. and rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and (g) repenteth him of the evil.

14. Who knoweth if he will return and repent, and leave a blessing behind him; even a meatoffering, and a drink-offering unto the Lord your God? 15. Blow the trumpet in Zion, sanctify a fast, call a solemn assembly; 18. gather the people, sanctify the congregation, assemble the elders, gather (A) the children, and those that suck the breasts: let the (i) bridegroom go forth of his chamber, and the bride out of her closet: 17. let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, "Spare thy "people, O Lord, and give not "thine heritage to reproach, that "the heathen should ride over

(?)«. 13. « Repenteth him, &c." God's «Mrae» to give up the vengeance he TM meditated, upon the repentance of fMje who were to have been its objects, » Wrongly expressed, Jer. xviii. 7. " at ""hat instant I shall speak concerning 'nation, and concerning a kingdom, to "pluck up, and to pull down, and to destroy it; if that nation against whom I ^kave pronounced, turn from their evil, ^' *iH repent of the evil that I thought

111?" Unt° them-" Should not this condonation have an influence upon the conduct of individuals, at least in times of <Wional calamity, when God's judgments "e in the earth? The righteousness or 1a »f a nation is the aggregate of the "Pteouiness or sin of individuals, and •«> can tell how far his own righteousness ""l contribute towards saving his country,

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The Gospel. Mat. vi. 16. (I)

When ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear (wi) unto men to fast Verily I say unto you, They have their reward. 17. But thou, when thou fastest anoint thine head, and wash thy face; 18. that thou appear not unto men to fast but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly. 19. Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt and where thieves break through and steal:

20. but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt and where thieves do not break through nor steal:

21. For where your treasure is, there will your heart be also."

or his own wickedness towards accomplishing its ruin?

(h) v. 16. "The children, &c." Old and young, to omit none.

(i) " The bridegroom, &c." Let there be no excuse.

(*) v. 17. "Wherefore, &c." This was a common topic, on which God's protection was importuned. See post, 107. note on Isaiah lxiii. 11.

(/) Part of our Saviour's sermon upon, the mount.

(to) V. 16. "Appear unto men, &c." Where ostentation is the object, to obtain praise of men, the act has no merit in the sight of God; but there are occasions, in which good deeds should be visible, that the example may influence others. See ante, 37. note on Philipp. iv. 5. G 3

"written (m), He shall give his "angels charge concerning thee: "and in their hands they shall bear "thee up, lest at any time thou "dash thy foot against a stone." 7. Jesus saidunto him, "Itis written "again, Thou shalt not (.r) tempt "the Lord thy God." 8. Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; 9. and saith unto him, "All "these things will I give thee, if "thou wilt fall down and worship "me." 10. Then saith Jesus unto him, "Get thee hence, (y) Sa"tan: for it is written, Thou shalt "worship the Lord thy God, and *' him only shalt thou serve." 11. Then the devil leaveth him, and, behold, angels came and ministered unto him.

Second Sunday in Lent.

The Collect.

Almighty God, who seest that we have no power of ourselves to help ourselves; Keep us both outwardly in our bodies, and inwardly in our souls, that we may be defended from all adversities which

may happen to the body, and from all evil thoughts which may assault and hurt the soul, through Jesus Christ our Lord. Amen.

The Epistle. 1 Thes. iv. 1.

We beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. 2. For ye know what commandments we gave you by the Lord Jesus. 3. For this is the will of God, even your sanctification, that ye should abstain from fornication: 4. that every one of you should know how to possess his vessel in sanctification and honour; 5. not in the lust of concupiscence, even as the Gentiles which know not God:

6. that no man go beyond and defraud his brother in any matter; because that the (z) Lord is the avenger of all such, as we also have forewarned you and testified.

7. For God hath not called us unto uncleanness, but unto holiness. 8. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his (a) holy Spirit

"roof or summit," To itlifvym, with the article, to denote something specific.

(u) v. 6. "Written." The passage referred to is in Psalm xci. 12. "he shall "give his angels charge over thee, to keep "thee in all thy ways: they shall bear "thee in their hands, that thou hurt not "thy foot against a stone."

(x) v. 7. "Tempt," i. e. "distrust." Shall I require proof where there is no doubt? Satan tried our Saviour by appeals likely to have the greatest weight with mere human nature, viz. appeals to the calls of hunger, vanity, and the love of power. Our Saviour answered each by reference to Scripture, by means, therefore, within the reach of mere human

nature; and he might perhaps intend to teach this lesson, that the scriptures, if properly resorted to, were sufficient to enable every one to overcome temptation. In Eph. vi. 17. St. Paul calls "the word "of God," (i. e. the Holy Scriptures) "the "sword of the Spirit," the arms Christians are to use.

(y) v. 10. "Satan." Till this last temptation, our Saviour might not know by whom he was assailed, and he might now name him, to let him know he was detected.

(z) v. 6. "The Lord," i. e. (probably) "Jesus," who is called the Lord Jesus in verses 1. and 2.

(a) v. 8. "His holy Spirit." So that his

The Gospel. Matt. xv. 21. Jescs went thence, and departed into the coasts of Tyre and Sidon.

22. And, behold, a (b) woman of Canaan came out of the same coasts, and cried unto him, saying, "Have mercy on me, O Lord, "thou son of David! my daughter "is grievously vexed with a devil."

23. But he answered her not a word. And his disciples came and besought him, saying, "Send

"(c) her away; for she cryeth "after us." 24. But he answered and said, "I am not sent (rf) but "unto the lost sheep of the house "of (<?) Israel." 25. Then came she and worshipped (g) him, saying, "Lord, help me!" 26. But he answered and said, "It is not "meet to take the (h) child"ren's bread, and to cast it to "dogs." 27. And she said, "Truth, Lord; (?) yet the dogs

Spirit may be considered as inhabiting our bodies, and our bodies as the temple of the Spirit. St. Paul uses the same argument more expressly, 1 Cor. iii. 16, 17- "Know "ye not that ye are the temple of God, "and that the Spirit of God dwelleth in "you: if any man defile the temple of "God, him shall God destroy, for the "temple of God is holy, which temple ye "are. So 1 Cor. vi. 18, 19. "Flee forni■' cation: he that committeth fornication '• sinneth against his own body. What! u know ye not that your body is the temple "of the Holy Ghost, which is in you, "which ye have of God?" So that fornication, as polluting that temple, was in an especial manner treating God contemptuously. In 1 Cor. vi. 15. he endeavours to repress this sin, by the argument that our bodies are members of Christ, and that fornication, therefore, has the aggravation of disgracing one of Christ's members. "Enow ye not that your bodies are the "members of Christ? Shall I then take the "members of Christ, and make them the "members of an harlot? God forbid."

(4) v. 22. "A woman of Canaan." "A "Gentile, therefore, not a Jewess."

(c) c. 23. "Send her away," "not un"kindly, but grant her request."

(d) v. 24. "Not sent, but, &c." Not absolutely, but comparatively: not sent so loon, so immediately to any, as to them. It is not uncommon in the Bible, when nothing but a comparison is intended, to affirm absolutely of one thing, and deny absolutely of another, what is however true of both, but abounds or prevails more in the former than the latter. "I desired "mercy, and not sacrifice, Hosea vi. 6." did not mean that sacrifice was to be discontinued, but that mercy was to be preferred to it—had more merit, and weight. See post, — note on Matt. ix. 13. See

also John xii. 44.—xvii. 9. Acts, v. 4. 1 Cor. i. 17.

(e) "Of Israel." There are other passages which import that the benefits of our Saviour's coming were first to be offered to the Jews: the parable of the marriage feast (Matt. xxii. 2.) implies it; and (Matt. x. 6.) where our Saviour sends out the twelve Apostles, he tells them not to go into the way of the Gentiles, and into any of the cities of the Samaritans not to enter, but to go rather to the lost sheep of the house of Israel. After his resurrection, our Saviour says, (Luke xxiv. 47.) that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And Acts xviii. 46. where the Jews publicly opposed Paul and Barnabas, those apostles said, "it was "necessary that the word of God should "first have been spoken to you: but see"ing ye put it from you, and judge your"selves unworthy of everlasting life, lo, we "turn to the Gentiles." Post, 138. note on Acts x. 36.

(g) v. 25. "Worshipped, 4c." Another instance in which our Saviour suffered himself to be worshipped, to be addressed by the divine title " Lord," {Kvpn) and to be applied to for that relief which none but God could give.

(h) v. 26. "The children's meat, Ike" Probably a proverb: as it is not right to give the dogs food provided for the children, so it would be wrong to give a Gentile what was intended for Jews.

(t) v. 27. "Yet, &c." The woman adopts our Saviour's similitude, but extends it so as to prevent its barring her claim: the curing her daughter would be but as a crumb falling from the table, would be nothing in comparison to what he might do for the Jews, and should not therefore be denied.

"eat of the crumbs which fall from "their masters' table." 28. Then Jesus answered and said unto her, "O woman, great is thy (/.) faith; "be (/) it unto thee even as thou "wilt" And her daughter was made whole from that very hour.

Third Sunday in Lent. The Collect. We beseech thee, Almighty God, look upon the hearty desires of thy humble servants, and stretch forth the right hand of thy Majesty to be our defence against all our enemies, through Jesus Christ our Lord. Amen.

The Epistle. Ephes. v. 1. Be ye therefore followers (m) of

(*) v. 28. "Faith," i. e. "confidence "in my power."

(/) "Be it, &c." Taking upon himself to issue a divine command.

(m) v. 1. "Followers," i. e." imitators." fUfajIaX.

(n) "As dear children." As children who are treated kindly by their parents, imitate their actions, and endeavour to follow their example, so do you imitate God.

(o) v.2. "As Christ, &c." As great as that of Christ, in giving himself for us. The great duty of Christian benevolence, so strongly recommended in the New Testament, is noticed, ante, 27.

(p) "For a sweet-smelling savour," i. e. "to conciliate God towards us." When Noah made his sacrifice to God, Gen. viii. 21. God is said to have "tmelled a sweet "savour," and immediately to have promised that he would " not again curse the "ground any more for man's sake;" and the Israelites were directed to offer burntofferings^/br a sweet savour unto the Lord. Numb, xxviii. 27. 29. So Lev. ii. 2. So Philipp. iv. 18. St. Paul calls their gift "an odour of a sweet smell, a sacrifice "acceptable, and well-pleasing to God." It is needless to add that this is a figurative expression: as a sweet smell is acceptable to man, and procures his complacency, so was this sacrifice intended to procure God's favour.

God, as (ri) dear children; 2. and walk in love, as (o) Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to God for (p) a sweetsmelling savour. 3. But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; 4. neither filthiness, nor (y) foolish talking, nor jesting, which are not convenient; hut rather giving of thanks. 5. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater (r), hath any inheritance in the kingdom of (s) Christ and of God. 6. Let no man deceive you with

(q) v. 4. " Foolish talking." Christianity lays the restraint, as it ought, not upon actions only, but upon words, and even thoughts. Our Saviour assures us, (Matt, i xii. 36.) "that every idle word that men "shall speak, they shall give account "thereof in the day of judgment; for by "thy words thou shalt be justified, and "by thy words thou shalt be condemned." He had just given the reason, (Matt. xii. 34.) "for out of the abundance of the "heart the mouth speaketh." And St. James says, (James iii. 2. 6.) "if any man "offend not in word, the same is a perfect "man, and able also to bridle the whole "body: the tongue is a fire, a world of "iniquity: so is the tongue among our "members, that it defileth the whole "body, and setteth on fire the whole "course of nature; and it is set on fire of "hell." Post, —

(r) v. 5. "An idolater," i. e. "as bad "as an idolater; making money his idol, "the sole object of his thoughts;" W Col. iii. 5. post,

(*) "Of Christ and of God," i.e. (according to Dr. Middleton) "of him who "is both Christ and God." The original is, "Tcc Xj>i,-rf xai 9tov,'' and there being no article before SioC, the terms "Christ "and God" must refer to the same person. Middl. 81. 528, 9. — But if " God" here mean the Father, would Christ be thus associated with him, and the kingdom

vain (0 words: for because of these things cometh the wrath of God upon the children of disobedience. 7. Be not ye, therefore, partakers with them: 8. for ye were sometimes darkness, but now are ye light in the (u) Lord: walk as children of light; 9. (for the fruit of the Spirit is in all goodness and righteousness and truth;) 10. proving what is acceptable unto the (ti) Lord.

11. And have no fellowship with the (.r) unfruitful works of darkness, but rather reprove them.

12. For it is a shame even to speak of those things which are done of them in secret. 13. But ail things that are reproved are made (j/) manifest by the light:

be spoken of as the kingdom of Christ and of Cod, if Christ were of a lower species or nature? So in Rev. xi. 15. the kingdoms of this world are said to have become the kingdoms — of whom ?" of our Lord "and of hit Christ;'' and the manner in which God and Christ are joined in many passages in the Revelations deserves attention. The Song of the Angels, Rev. v. 13- is " Blessing and honour and glory and "power be unto him that sitteth upon the "throne, and unto the Lamb for ever and "ever." When the kings and other great men of the earth are described, (Rev.vi.16.) as calling to the mountains to fall on them, it is to hide them not only " from - the face of him that sitteth upon the "throne (but also) from the wrath of the "Lamb." The cry of the multitude which stood before the throne and before the Lamb, (Rev.vii. 10.) is, "Salvation to our "God which sitteth upon the throne, "and to the Lamb." In Rev. xiv. 4. the 144,000 there mentioned are spoken of as "the firsts fruits unto God and to the "Lamb." In Rev. xx. 6. it is said of the persons there referred to, that they shall be priests of God and of Christ." In Rev. xxi. 22. "the Lord God Almighty "and the Lamb" are described as "the "temple of the holy Jerusalem," and in Rev. xxii. 1. .8. mention is made "of the "throne of God and of the Lamb." If

for whatsoever doth make manifest is light. 14. Wherefore (z) he saith, "Awake, thou that sleep"est, and arise from the dead, "and (a) Christ shall give thee "light."

The Gospel. Luke xi. 14.

Jesus was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. 15. But some of them said, "He casteth out "devils through Beelzebub the "chief of the devils." 16. And others, tempting him, sought of him a sign from heaven. 17. But he, knowing their thoughts, said unto them, "Every (6) kingdom

Christ were not God as well as the Father, can it be supposed that both would have been made objects of the same praise in heaven, that the wrath of each would have been made equal objects of dread, that both would have been described as forming one temple, and that both would have had the same priests, the same offerings or first fruits, the same throne, and the same kingdom?

(t) v.6. "Vain words,'' i.e. "false ar"guments." Many of these vices were allowed and even encouraged by the

heathen Whitby. And it is probably

against the arguments from former habits and example St. Paul principally means to guard.

(u) v. 8. 10. "The Lord," i. e. (probably) "Jesus Christ."

(x) v. 11. "Unfruitful works, &c." i. e. (perhaps) "the heathen rites and worship," in which most improper practices occurred.

(u) 0.13. "Manifest," see John iii. 20. "Every one that doeth evil hateth the "light, neither cometh to the light, lest "his deeds should be reproved."

(z) v. 14. «' He saith," i. e. " it is said." This is supposed to refer to a hymn then in use among the converts. — Slade.

(a) "Christ shall give, &c." So that he was considered as having this power.

(b) v. 17. "Every kingdom, &c." These miracles tended to destroy Satan's king

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