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10. him. And I heard a loud voice saying in heaven (b), "Now is "come salvation, and strength, "and the 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

li« cc night. And they overcame "him by the blood of the "Lamb (c), and by the word of "their testimony: and they loved "not their lives unto the death(^).

12. *« Therefore rejoice, ye heavens, "and ye that dwell in them. "Woe to the inhabiters of the "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. I.

At the same time came the disciples unto Jesus, saying, "Who(e) "is the greatest in the kingdom

a. " of heaven?" And Jesus called a little child unto him, and set

3. him in the midst of them, and said, "Verily I say unto you,



one would be greatly degraded who should be removed from the glory and happiness of heaven to live upon the earth.

(6) A prophetic song of triumph for the successes, &c. of the Christians, probably in the times of Constantine. A. D. 311.

(0 " The blood of the Iamb," i. e. their firm attachment to Christianity.

(J) " Loved not their lives unto the "death," i. e. disregarded their lives; boldly encountered danger; willingly hazarded or laid down their lives.

{e) "Who," &c. According to Mark ix. 34. and Luke ix. 36. they had been disputing amongst themselves, " which "of them should be the greatest."

if) "Converted," i. e. " undergo a "change of mind," turn your thoughts

Except ye be converted (/), and become as little childfen (#)» ye shall not enter (b) into the kingdom of heaven. Whosoever therefore shall 4. humble himself as this little child, the same is greatest (7) in the kingdom of heaven. And whoso shall receive one 5. such little child in my name(£), receiveth me. But whoso shall 6. offend (/) one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Woe 7. unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! Wherefore, if 8. thy hand or thy foot offend (m) 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. And 9. if thine eye offend thee, pluck

v.3. v.3.

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from worldly notions of pre-eminence, &c.

(g) "As little children," i. e. in innocence, humility, &c.

(4) "Not enter." So far from being greatest in it, you shall not even have ac? mittance.

(i) "Is greatest." The road to advancement and pre-eminence there is by humility, thinking lowly of one's self, &c. the kingdom of heaven is not like the kingdoms of this world; the way to attain a high situation there is to be meek, humble, lowly, &c.

(i) " In my name," i. e. from respeft v. 5. and deference to me.

(/) "Offend," i. e. discourage, drive v. 6. from my religion, or despise.

(m) " Offend," i. e. draw thee off from v. 8. religion.

"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

10. " hell-fire. 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 Colled. O God, forasmuch as without thee we are not able to please thee; Mercifully grant, that thy Holy Spirit may in all things direct 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,

18. in the vanity of their mind, hav

v. 10 (n) Their angels, &c." i. e. perhaps, they have always advocates to plead their cause with God; or, they have angels attending to them, and watching their concerns, who have constant access unto God, to complain of those who injure them, discourage them, &c. They have advocates, and guardians, of high importance and esteem in God's sight; high in rank, as those on earth


who are always in their prince's presence.
In speaking of the peculiar protection,
&c. the Israelites received from God, it
i* said, Is. lxiii. 9. ante 98. " in all their
"affliction he was afflicted, and the angel
"of his presence saved them," &c.

t>. 19. (0) " Past feeling," i. e. having lost all sense of the difference between good and evil.

v. 20. (p) " With greediness," i. e. greedily.

cat. (q) " Iff" &c. i. e. if indeed ye have rightly heard,and have beenrightly taught, for the true do&rine is, that ye put off, &c. as in verse 22.

v. 22. (r) "Put off," &c. This corresponds

ing the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart; who being 19. past feeling (0), have given themselves over unto lasciviousness, to work all uncleanness with greediness(/>). But ye have not »Ja learned Christ; if (q) so be that:i. ye have heard him, and have been taught by him, as the truth is in Jesus: that ye put off(r), con- JJcerning the former conversation, the old man(j), which is corrupt according to the deceitful lusts; and be renewed (/) in the Spirit ty of your mind; and that ye put 24on the new man, which after God (w) is created in righteousness and true holiness. Where- '-'y fore putting away lying, speak every man truth with his neighbour: for we are members one of another. Be ye angry and sin »■ not (je); let not the sun (y) go

very nearly with Col. iii. 9. to- "* "not to one another, seeing that yea* "put off the old man with his b<4>: u and have put on the new man, wW1 "is renewed in knowledge after U* "image of him that created him. ,

f» "The old man," i.e. the sinful' habits to which you were accustomTM before your conversion. ,.,

(/) " Renewed," i.e. "made aiwvf,' *' regenerated," the same as " bora "again," in John iii. 3. (ante 161.) ..

(«) " After God," i.e. IHeGoA,«-" sembling him in purity: as in Col. Hi.l0* "After the image of him that created "him." And Gen. i. 26. God is represented to have said, " Let us make "man in our image, after our u"' "ness," i.e. in perfeft innocence ind purity. /

(*) « Angry and sin not," U ««* r * let your anger hurry you into sin; repress it, before it reaches that height

(jr) "The sun," &c. This *■»»*■*" principle even with the Pythagorean t»

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down upon your wrath: neither give place to the devil. 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. Let no corrupt communication (z) proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. And grieve not (a) the Holy Spirit of God, whereby ye are sealed (b) unto the day of redemption (c). Let all bitterness^), and wrath, and anger, and clamour, and evil-speaking,

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reconcile all their difference* before sunset: and how much would it add to the happiness of mankind, if Christians would but practise what is here prescribed?

(as) *' Corrupt communication." See ante 85. note on Ephes. v. 4.

(a) "Grieve not," &c. It was speaking emphatically to say, that the practice of the sins he here proscribes -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 the high importance of abstaining from sin, and adhering stri&ly to the precepts of the gospel.

(i) "Sealed." It was the praftice 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 protefted in the times of God's vengeance. In Rev. vii. 3. post 319. the angels were commanded, " Hurt "not the earth, neither the 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.

(c) "The day of redemption," i. e. the time so often alluded to as "the day "of the Lord," &c. ante 25.

(d) "All bitterness," &c. The character of the Christian virtues cannot be too often pressed upon our considera

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be put away from you, with all malice: and be ye kind one to another, tender-hearted, forgiving one another, even as God (e) for Christ's sake hath forgiven you.

The Gospel. Matt. ix. I.

Jesus entered into a ship, and passed over, and came into his own city (/). And, behold, 2. they brought (g) to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith (b), said unto the sick of the palsy, "Son, be of good cheer; thy "sins (7) be forgiven thee." And, 3« behold, certain of the scribes said

tion: they lay a restraint on words, and even thoughts, as well as upon aSs; and they recommend a system, not of what the world calls spirit, but of what is admirably calculated to advance the comfort or individuals, and the happiness of mankind, of forbearance and forgiveness. Let a man contrast his own feelings afterhe has forgiven an injury, with what they would have been had he revenged it, and he will not repent that he has atted like a Christian. See ante 197. note on Gal. v. 22.

(e) "As God," &c. Is not this an irresistible argument against bitterness, malice, &c.? How can a man join in the petition, •' forgive us our trespasses, as "toe forgive them that trespass against us,'' if he is at the same time pursuing against any man the dictates of malevolence?

(f) " His own city," i.e. Capernaum, Mark ii. 1. a city or Galilee, where he then dwelt. See ante 175. note on Luke ▼. 1.

(g) " Brought." According to Mark ii. 4. and Luke v. 19. the press, in the house where our Saviour was, was so great, that they could not bring the man in, and they unroofed the house, and let him down.

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

(/) "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 pu

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within themselves, “ This man ll Twentieth Sunday after Trinity. · 4. “ blasphemeth (k).” And Jesus

The Collect. knowing their thoughts, said, O ALMIGHTY and most merciful 56 Wherefore think ye evil in your God, of thy bountiful goodness, < hearts? For whether is easier, keep us, we beseech thee, from to say, Thy sins be forgiven all things that may hurt us; that

ós thee; or to say, Arise, and we being ready both in body and 6. “ walk? But that ye may know soul, may cheerfully accomplish

66 that the Son of man hath those things that thou wouldest
“ power on earth to forgive have done, through Jesus Christ
« sins,” (then saith he to the sick our Lord. Amen.
of the palsy,) “ Arise, take up
as thy bed, and go unto thine

The Epistle. Ephes. v. 15. 7. 56 house." And he arose, and

See then that ye walk circum8. departed to his house. But when spectly, not as fools, but as wise,

the multitudes (1) saw it, they redeeming (m) the time, be marvelled, and glorified God, cause (n) the days are evil. which had given such power un.

Wherefore be ye not unwise, to men.

but understanding what the will

nishment for sin ; forgiving the sin im- | cal, implying his power to take away sin,
plies that the disease shall be removed. || and overcome Satan's kingdom.
Throughout this passage our Saviour (m) “ Redeeming,” i. e, making the
considers the forgiving this man's sin best use of, employing to the best ad-
and healing him as the same thing. The vantage, improving it, instead of waste
same idea occurs Ps. ciii. 3. “ who for ing it.
giveth all thy sin, and healeth all thine (n) “ Because,” &c. Times of peril
“ infirmities." And Isaiah xxxiii. 24. are calculated to bring the mind to see
• The inhabitant shall not say, I am ous reflection; and where men are in
6s sick : the people that dwell therein duced thereby to turn to God without
“ shall be forgiven their iniquity.”

delaying it too long, they may thereby t'. 3. (k) “ Blasphemeth,” i.e. by assuming | avert national as well as individual cala

to himself what belongs peculiarly to mities. According to Isaiah xxvi. 9.
God, the power of forgiving sins. In 6 When God's judgments are in the
the parallel passages, Mark ii. 7. and “ earth, the inhabitants of the world will
Luke v. 21. the scribes are stated to “ learn righteousness.” When God
have added, as the reason why they treated thought of destroying Sodom, he pro-
it as bus phemy,,“ Who can forgive sins mised that is ten righteous should be
“ but Gud.' When our Saviour told found there, he would not destroy it for
the higi pricat, Matt. xxvi. 64. that they the sake of those ten. See Gen. xvii. 23
should thereafter “ see the Son of man to 33. In Jer. xviii. 7. God is repres
w sitting on the right hand of power,” sented as saying, “ At what instant
&c. plainly intimating that he should be “ shall speak concerning a nation, and
associated with God, the high priest im “ concerning a kingdom, to pluck up
mediately treated it as blasphemy: “ He

" and to pull down, and to destroy it; “ hath spoken blasphemy, what further “ If that nation, against whom I have “ need have we of witnesses: behold, “ pronounced, turn from their evil, I will “ now ye have heard his blasphemy.

“ repent of the evil that I thought to 4.8. (1) « The multitudes," &c. This mi “ do unto them.” The warnings, how. racle therefore was done publicly, cor

ever, God vouchsafes must not be too long responding in this and other particulars

neglected, lest, according to Prov.1.20,47; with most of our Saviour's other mi " When fear cometh as desolation; racles: it was an act of mercy, and typi- || “ destruction as a whirlwind, he

18. of the Lord is. And he not drunk, with wine, wherein (a) is excess; but be filled with the

19. Spirit; 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 God and 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. I. (p)

2> Jesus said, " The kingdom of "heaven (q~) is like unto (r) a K certain king, which made a

3- " marriage (s) for his son, and "sent forth his servants to call "them that were bidden (r) to "the wedding: and they would

4- " not come. Again, he sent "forth other servants, saying, "Tell them which are bidden, "Behold, I have prepared my "dinner; my oxen and my fat"lings are killed, and all things "are ready: come unto the

5-" marriage. But they made light

of it, and went their


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"laugh at our calamity, and mock when "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, &c. of individuals, religion is the truest patriotism.

(0) " Wherein is excess," i.e. which leads to other excesses.

{p) The meaning of this parable is this: the advantages of Christ's coming shall first be offered to the Jews, who will reject them, and then to the Gentiles, who will receive them: but even of •he Gentiles, they who do not aft up to the duties of Christianity, but treat them with insult and contempt, shall be severely punished.

(9) " Kingdom of heaven." The state °f Christianity,

One to his farm, and another to his merchandize: and the remnant took his servants, and entreated them spitefully, and slew them. But when the king heard thereof, he was .wroth: and he sent forth his armies, and destroyed (if) those murderers, and burned up their city. Then saith he to his servants, " The wedding is ready, but they which were bidden were not worthy. Gqi ye, therefore, into the highways; and as many as ye shall find, bid to the marriage." 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. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: and he saith unto him, "Friend, how earnest thou in hither, not having a wedding-garment (#)? And he was speechless (y). Then said the king

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(r) " Is like unto," i. e. may be de- v. 2. scribed by the account of.

{s) " A marriage," i. e. a marriage v. 2. feast.

(/) " That were bidden," i.e. the v.$, Jews. They are called, Matt. viii. 12. "the children of the kingdom." See ante 84. note on Matt. xv. 24.

(») "Destroyed," &c. probably re- *.7' ferring to the signal vengeance to be taken at the destruction of Jerusalem. See fiute 25 note on Rom. xiii. 11. ante 29. note on Luke x\i. 25.

(x)" A wedding garment,'' which v. u, he might have had, and which not to have was a contempt and insult to the king.

(y) "Speechless," because he had no v, u, excuse.

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