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from Jerusalem unto Antioch. 28- And there stood up one of them, named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Cesar.

29. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea:

30. which also they did, and sent it to the elders by the hands of Bar

Cl* nabas and Saul. Now about that

Y'1' time, Herod the king stretched

forth his hands, to vex certain of

2. the Church. And he killed James the brother of John with the

3. sword. And because he saw it pleased the Jews, he proceeded further to take Peter also.

The Gospel. Matt. xx. 20.

Then came to him the mother of Zebedee's children with her sons (a), worshipping him, and desiring a certain thing of him. 2I# And he said unto her, "What "wilt thou?" She saith unto him, "Grant that these my two "sons may sit, the one on thy 0 right hand, and the other on 21." the left, in thy kingdom." But Jesus answered and said, " Ye "know not what ye ask. Are ye "able to drink (*) of the cup "that I shall drink of, and to be "baptized with the baptism that "I am baptized with?" They

*. 30. (») '• Her sons," i.e. James, who was killed by Herod (Afts xii. 2.) and St. John the Evangelist.

c. 22. (*) "To drink," &.c. i.e. to bear, &c. every thing I bear.

v.25. (y) " Ye know," &c. The same sentiment, and in nearly the same words occurs Luke xxii. 25. post 196.

v.2&. (z) " Not to be ministered unto," &c.

say unto him, "We are able." And he saith unto them, "Ye 23. "shall drink indeed of my cup, "and be baptized with the bap,c tism that I am baptized with; "but to sit on my right hand, "and on my left, is not mine to "give, but it shall be given to "them for whom it is prepared "of my Father." And when 24. the ten heard it, they were moved with indignation against the two brethren. But Jesus called them 25. unto him, and said," Ye know(y) "that the princes of the Gentiles "exercise dominion over them, "and they that are great exer"cise authority upon them. But 26. "it shall not be so among you: "but whosoever will be great "among you, let him be your "minister; and whosoever will 27. "be chief among you, let him "be your servant: even as the 28. "Son of man came not to be "ministered (z) unto, but to "minister, and to give his life a "ransom (a) for many (£)."

Tenth Sunday after Trinity.
The Colled.

Let thy merciful ears, O Lord, be open to the prayers of thy humble servants; and that they may obtain their petitions, make them to ask such things as shall please thee, through Jesus Christ our Lord. Amen.

i. e. not to live in worldly pomp, &c. but to serve and benefit mankind; not to receive homage, but to do good.

(a) "A ransom," &c. See ante 47. w.28. note on Matt. i. 21.

(b) "For many." He does not say v. 28. generally for all mankind: but for many,

that is the real Christians. So ante, Mark xiv. 24. p. 101.

The Epistle. I Cor. xii. I. (c)

Concerning spiritual gifts (d)-> brethren, I would not have you

2. ignorant. Ye know that ye were Gentiles (e), carried away unto these dumb idols, even as ye were

3. led. Wherefore I give you to understand, that no man (f) speaking by the Spirit of God calleth Jesus accursed (g); and that no man can say that Jesus is the Lord, but by the Holy Ghost.

4. Now there are diversities {h) of

5. gifts, but the same Spirit. And there are differences of administrations, but the same Lord.

6. And there are diversities of operations; but it is the same God

7. which worketh all in all. But the manifestation (/') of the Spirit

(c) The obje& of this part of St. Paul's epistle, was to remind the Corinthian converts that the extraordinary powers then conferred were far beyond any thing they had before witnessed, to satisfy them that no powers had God's co-operation but those which tended to advance Christianity, to apprize them that those powers came from God, and that they were all given to advance the true religion.

*. I. (d) "Spiritual gifts," i. e. the extraordinary powers conferred upon the first preachers and converts, such as healing, speaking languages, &c.

v. *. (') " Were Gentiles," &c. When neither you, nor any of your teachers, &c. had any thing of the kind, so that you may be satisfied these are new, appropriated to the religion of Christ, not acquired by man, but given by God.

v. 3. (/) "No man," &c. This is the test of each man's powers: if his objeft is purely to advance Christ's religion, they proceed from God, and God is with him; but if this is not his objeft, still more, if he disregards or speaks reproachfully of Christ, his powers, whatever they may be, are not of God.

v. 3. tg) "Calleth Jesus accursed," that is, in any resped disparages him, does not speak by the Spirit of God, nor has any influence from it; but he who " says

is given to every man to profit withal (k). For to one is given, by the Spirit, the word of wisdom; to another the word of knowledge, by the same Spirit; to another faith, by the same Spirit; to another the gifts of healing, by the same Spirit; to another working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: But all these worketh that one and the self-same Spirit, dividing (/) to every man severally as he will.

Tie Gospel. Luke xix. 41.

And when he was come near,

"Jesus is the Lord," boldly professes that faith, and afts solely with a view to advance it, the powers he exercises may safely be considered as given by the Holy Spirit.

(h) "Diversities," &c. i.e. how mud soever the powers in different persons may vary, yet they all proceed from the same high original, viz. God.

(i) " The manifestation of the Spirit," \ i. e. these extraordinary powers.

(i) "To profit withal." Not to be displayed for ostentation, not to aggrandize the persons on whom they are conferred, but to advance that which is God's cause, the religion of Christ. In the parable of the talents, Matt. xxv. 14. and Luke xix. 12. our Saviour inculcates it as a duty upon every one, to employ in such a way as may be satisfactory to God whatever is entrusted to his care: and would it not be well for every man to consider how far, in the use he makes of his abilities, his wealth, &c. he satisfies this duty?

(/) "Dividing," &c. Some persons occasionally valued themselves upon the spiritual powers conferred on themselves or their immediate teachers, when they were of a superior nature; and this conduS St. Paul censures, by reminding them that all the gifts are conferred, and that

he beheld the city, and wept over '42. it, saying, " If (jn) thou hadst "known, even thou, at least in "this thy day («), the things "which belong unto thy peace! tc but now they are hid from thine

43. " eyes. For the days shall come "upon thee, that thine enemies "shall cast a trench about thee, "and compass (0) thee round, "and keep thee in on every side,

44. " and shall lay thee even with the "ground, and thy children with

too at the mere will of the Holy Spirit. See ante 54. note on Rom. xii. 3, 4.

v. 42. (m) " IF," &c. A mode of expressing an earnest wish. "O that thou "hadst." When Moses made his anxious prayer to God to forgive the Israelites for their sin in making the golden calf, his expression was, " Yet now, if thou "wilt, forgive their sin ; and if not, blot "me, I pray thee, out of thy book." Exod. xxxii. 31.

11.41. (") "Thv day»" '■ e- thetime of thy trial or visitation. In Ps. cxxxvii. 7. the time when Jerusalem was taken by the Babylonians is called "the day of Jerusa** lem." Seeante29. noteonLukexxi.25.

v. 43. (0) "Compass," &c. This was literally fulfilled : Titus surrounded the city with a wall 39 furlongs in length, and strengthened it with 13 forts, so that no persons could escape from the city, nor could any provision be carried in. The Christians nad had the opportunity of escaping before, and had done so. See ante 70. note on Matt. xxiv. 31.

f. 44. (p) " One stone," &c. This, though a figurative expression, was literally fulfilled, Matt. xxiv. 2. The Jewish writer, Josephus, has given a full account of the destruction of Jerusalem, according to which every thing foretold by our Saviour in Matthew xxiv. — Mark xiii. and Luke xix. and xxi. was fully verified, and each of these gospels was promulgated many years before the event. The exact completion of our Saviour's predictions was a strong proof of the truth of his religion, calculated to confirm the faith of those who had embraced it, and to bring over those who were examining its pretensions; and as these

"in thee; and they shall not "leave in thee one stone(^)upon "another; because thou knew"est not the time of thy visita"don." And he went into the 45. temple, and began to cast ou{ them that sold therein, and them that bought; saying unto them, "It is written, My house is the 46. "house of prayer: but ye have "made it a den of thieves." And he taught (ij) daily in the 47. temple.

predictions were reduced into writing, and publicly circulated some years before the event which completed them occurred, it could not be objefted to them, as it might had they rested in memory only, that after the events happened they were made to correspond with them.

(o) "Taught," &c. ante 27. note »• 47on Matt. xxi. 13. This fulfilled the prophecies in Hagg. ii. 7. 9 and Mai. iii. 1. The word of the Lord came to Haggai, to encourage the people to go on with building the second temple, which, as is there stated, was as nothing in comparison of the first, and tells them "the desire of all nations" (i. e. the Messiah) "shall come, and I will fill this "house with glory, saith the Lord of "Hosts: the glory of this latter house "shall be greater than the former, saith "the Lord of Hosts." This temple was utterly destroyed within forty years after our Saviour's crucifixion; it was in all points of grandeur, magnificence, &c. greatly inferior to the former, and it was in this respect only that it surpassed the other, that our Saviour was present in it, taught in it, &c. The prophecy in Mai. iii. 1. is, " The Lord, "whom ye seek, shall suddenly come to "his temple, even the Messenger of the "covenant, whom ye delight in." The expressions applied in the ancient prophecies to the Messiah deserve observation, because they import that some deliverer was anxiously looked for. Haggai here calls him " the desire of all "nations;" Malachi "the Lord whom "ye seek," "the Messenger of the CoI " venant, whom ye delight in."

Eleventh Sunday after Trinity.

The Collect.

O God, who declarest thy Almighty power most chiefly in shewing mercy and pity; Mercifully grant unto us such a measure of thy grace, that we running the way of thy commandments, may obtain thy gracious promises, and be made partakers of thy heavenly treasure, through Jesus Christ our Lord. Amen.

The Epistle. I Cor. xv. 1.

Brethren, I declare unto you the Gospel which I preached unto you, which also ye have received,

2. and wherein ye stand: by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in

3. vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scrip

4. tures (r); and that he was buried, and that he rose again the third day according to the Scrip

5. tures (s) : and that he was seen of' Cephas (/), then of the twelve:

6. after that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are

w# . (r) "According to the scriptures." Ante 106. note on Mark xv. 28. and ante 134.. note on Luke xxiv. 46.

v A (s) "According to the Scriptures." See ante 128 note on John xx. 9.

v.$. (') " Cephas," i.e. St. Peter. Our Lord gave him the name of Cephas when first he saw him. See John i. 42. One appearance to St. Peter, the day of the resurreftion, is mentioned, Luke xxiv. 34. "They found the eleven gathered toge"ther, and them that were with them, "saying, the Lord is risen indeed, and "hath appeared to Simon." And an

fallen afleep. After that, he was seen of James; then of all the Apostles. And last of all he was seen of me also, as of one born out of due time. For 1 am the least of the Apostles, that am not meet to be called an Apostle, because I persecuted the church of God. But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I (k), but the grace of God which was with me. Therefore whether it were I or they, so we preach, and so ye believed.

The Gospel. Luke xviii. 9. (x)

Jesus spake this parable unto certain which trusted in themselves that they were righteous, and despised others: "Two men "went up into the temple to "pray; the one a Pharisee, and "the other a publican. The "Pharisee stood and prayed thus «« with himself: God, I thank "thee that I am not as other "men are (y), extortioners, un"just, adulterers, or even as this "publican: I fast twice in the "week, I give tithes of all that "I possess." "And the pub"lican, standing afar off, would

other appearance to St. Peter in Galite, at the sea of Tiberias, is detailed in John xxi. 1 to 25.

(u) '* Not I," &c. throwing the merit, from himself, upon God's gracious interposition.

(x) See ante 129. note on Acb 1.43and ante 171. note on Luke vi. 37

(y) "As other men are." This was referring to a false standard. The true test is, not whether we are better than others, but whether we are as good as God has required us to be; whether ve have afted up to Goo's commands: «*e

"not lift up so much as his eyes "unto heaven, but smote upon "his breast, saying, " God be 14. " merciful to me a sinner." "I "tell you, This man went down "to his house justified rather "than the other: for every one ** that exalteth himself shall be "abased; and he that hum"bleth himself shall be exalted."

Twelfth Sunday after Trinity. The Collect. Almighty and everlasting God, who art always more ready to hear than we to pray, and art wont to give more than either we desire or deserve; Pour down upon us the abundance of thy mercy; forgiving us those things whereof our conscience is afraid; and giving us those good things which we are not worthy to ask, but through the merits and mediation of Jesus Christ thy Son our Lord. Amen.

have fallen short, we have sinned, and have need of forgiveness, and it is no excuse to us that others have sinned more.

v. 6. (ss) "The letter," i.e. of rules, like many in the law of Moses, having no tendency to purify the heart, restrain the passions, &c. ; a literal compliance with which would have themirit of obedience, but nothing more. "Statutes," according to Ezek. xx. 25. " that were not "good," (i. e. had no substantial goodness in them), "and judgments whereby "they should not live," (i. e. which could give no title to eternal life.)

t'.6. (") "The spirit," i.e. a spiritual religion, a religion which influences the heart, the thoughts, &c. and has a tendency to purify man, "even as God is "pure."

v. 6. U) "The letter killeth," i. e. rules, which, like many of the Mosaic, have nothing spiritual in them, lead rather to death than life, to punishment rather than

The Epistle 2 Cor. iii. 4.

Such trust have we through Christ to God-ward: not that 5. we are sufficient of ourselves to think any thing, as of ourselves; but our sufficiency is of God; who also hath made us able mi- 6. nisters of the new testament; not of the letter (z), but of the Spirit (a), for the letter killeth (£), but the Spirit giveth life. But if the ministration of (c) death, 7. written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face (d) of Moses for the glory of his countenance; (which glory was to be done away;) how shall not the ministration of 8. the Spirit be rather glorious ? For 9. if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.

The Gospel. Mark vii. 31.

Jesus departing from the coasts

reward, because they require uniformly and invariably a strift and literal performance; and, from man's frailty, there is no instance in which such a performance has occurred.

(b) « Killeth," i.e. leadeth to death, v.6.

(e) "The ministration of death," i.e. v."J. the Mosaic law; called in verse 9. "the "ministration of condemnation," in opposition to the religion of Christ; called in verse 8. "the ministration of the "Spirit;" and in verse 9. "the mini"Btration of righteousness."

(J) "Behold the face," &c. This •0.']. alludes to what occurred when Moses came down from Mount Sinai with the two stone tables of testimony in his hand, after he had been there forty days and forty nights receiving the law from God: "Behold, the skin of his face shone; "and Aaron and the children of Israel "were afraid to come nigh him: and he "put a vail on his face, till he had done

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