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may receive


66 Thou son of David, have Create and make in us new and 40. mercy on me.''

And Jesus contrite hearts, that we worthily stood, and commanded him to lamenting our sins, and acknow. be brought unto him: and when | ledging our wretchedness, may

he was come near, he asked him, obtain of thee, the God of all 41. saying, " What wilt thou that I

mercy, perfect remission and for. 6 shall do unto thee?” And he giveness, through Jesus Christ said, “ Lord, that I

our Lord. Amen. “ my sight.” And Jesus said

[This Collea is to be read every day in Leut, unto him, “ Receive thy sight: after the Collect appointed for the day.]

" thy (n) faith hath saved thee." 43. And immediately he () received

For the Epistle. Joel ii. 12.
his sight, and followed him, glo-
rifying God: and all the people, Turn ye even to me, saith the
when they saw it, gave praise Lord, with all your heart, and
unto God.

with fasting, and with weeping,
and with mourning; and rend 13.
your heart, and not your_gar.

ments, and turn unto the Lord
The First Day of LENT,
called Ash-Wednesday.

your God : for he is gracious and

merciful, slow to anger, and of The Collect.

great kindness, and (b) repenteth Almighty and everlasting God, him of the evil. Who knoweth 14. who hatest nothing that thou hast if he will return and repent, and made, and dost forgive the sins leave a blessing behind him; of all them that are penitent; even a meat-offering, and a

v. 42.


God's g. 13.

(n)“ Faith," i.e. confidence in my power.

(0) “ Received his sight.” The nature of our Saviour's miracles, and the publicity with which they were performed, require observation. They were in general works of mercy, (such as removing bodily infirmities) and in that respect corresponded with what had been foretold of the times of the Messiah, Isaiah xxxv. 5. " then the eyes of the “ blind shall be opened,” &c. They were shadows or types of his power and disposition as to our souls. His readi. ness, &c. to relieve the body from what he intimates, Luke xii. 16. - are the bonds “ of Satan," viz. diseases and corporal defects, would to the Jews, to whom types and figures were particularly familiar, imply a like readiness to relieve their souls from his bondage. They were also done in a public manner, in the sight of multitudes, and in many instances upon persons who had been known for years to labour under the infirmity which he


St. Mark calls the person on whom this miracle was performed, “blind

Bartimæus," as if he were a known character.

() “ Repenteth him," &c. readiness to give up the vengeance he has meditated, upon the repentance of those who were to be the objects of it, is strongly expressed, Jer. xviii. 7. “ at “ what instant 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 pronounced turn from “ their evil, I will repent of the evil that “ I thought to do unto them." Should not this consideration have an influence upon the conduct of individuals, at least in times of national calamity, when God's judgments are in the earth? The righteousness, &c. of a nation is the aggregate of the righteousness, &c. of individuals, and who can tell how far his own righteousness will contribute towards saving his country?

66 doth corrupt,

“ Spare

drink-offering, unto the Lord

up for yourselves treasures 5. your God? Blow the trumpet upon earth, where moth and

in Zion, sanctify a fast, call a rust doth corrupt, and where 116. solemn assembly; gather the " thieves break through and

people, sanctify the congregation, “ steal : but lay up for your- 20. assemble the elders, gather (r) the “ selves treasures in heaven, children, and those that suck the 66 where neither moth nor rust breasts : let the (s) bridegroom go

and where forth of his chamber, and the " thieves do not break through 17. bride out of her closet: let the “ nor steal: For where your 21.

priests, the ministers of the Lord, treasure is, there will your
weep between the porch and the “ heart he also.”
altar, and let them say,
“ thy people, O Lord, and give
“ not thine heritage to reproach,

Saint Matthias's Day.
" that the heathen should rule

The Collect.
“ over them:(t)wherefore should
“ they say among the people,

O Almighty God, who into
“ “Where is their God?"

the place of the traitor Judas

didst choose thy faithful servant The Gospel. Matt. vi. 16. (u) Matthias to be of the number “ WHEN ye fast, be not, as

of the twelve Apostles; Grant “ the hypocrites, of a sad coun

that thy Church being alway pretenance : for they disfigure

served from false Apostles, may “ their faces, that they may ap

be ordered and guided by faithful
pear (x) unto

to fast.

and true Pastors, through Jesus
" Verily I say unto you, They Christ our Lord. Amen.

“ have their reward. But thou,
" when thou fastest, anoint thine

For the Epistle. A&ts i. 15.
18. “ head, and wash thy face; that In (y) those days Peter stood up
“ thou appear not unto men to

in the midst of the disciples, and “ fast, but unto thy Father which said, (the number of the names " is in secret : and thy Father, together were about an hundred

« which seeth in secret, shall and twenty,) “ Men and bre- 16. 19. “ reward thee openly. Lay not

“ thren, this (z) Scripture must

0. 16.




( “The children," &c. Old and
young, so as to omit none.

(s) “ The bridegroom,” &c. Let
there be no excuse.

Wherefore,” &c. This was a
common topic, on which God's protec-
tion was importuned. See post, note
on Isaiah lxiii. .

(u) This is part of our Saviour's sermon upon the mount,

(a) “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 it is right our acts should be in the
sight of men, that our example may in-
fluence the conduct of others. See ante,
33. note .

(v) “ In those days," í. e. shortly after v. 15. our Saviour's ascension.

(z) “ This scripture.” The passage v. 16. generally supposed to be referred to is Psalm xli. 9. “ Yea even mine own fami“ liar friend, whom I trusted, who did “ also eat of my bread, hath laid great « wait for me ;" but perhaps the allusion was to the passages afterwards mentioned in v. 20.


« needs have been fulfilled which 66 ther take." Wherefore of “ the Holy Ghost by the mouth “ these men (d) which have com“ of David spake before con- panied with us all the time cerning (a) Judas, which was

" that the Lord Jesus went in “ guide to them that took Jesus. “ and out among us, beginning 17.

" For he was numbered with us, from the baptism of John unto

“ and had obtained part of this " that same day that he was 18. “ ministry. Now this man pur- “ taken up from us, must one “ chased (b) a field with the re

« be ordained to be a witness “ ward of iniquity; and falling

“ with us of his (e) resurrec“ headlong, he burst asunder in

66 tion."

And they appointed " the midst, and all his bowels two, Joseph called Barsabas, 19. gushed out. And it was known who was surnamed Justus, and

6 unto all the dwellers at Jeru- Matthias. And they prayed and “ salem ; insomuch as that field said, “ Thou, Lord, which know« is called in their proper tongue,

66 est the hearts of all men, shew " Aceldama, that is to say, The

66 whether of these two thou 20. o field of blood. For it is (c) writ- “ hast chosen, that he may take z

66 ten in the book of Psalms, “Let part of this ministry and « his habitation be desolate, and “ apostleship, from which Judas

man dwell therein : by transgression fell, that he « and, His bishoprick let ano- might go to his own place.”

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66 let no

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®. 16.

(a) “ Concerning Judas." In Psalm xli. 9. David probably alluded to Ahitophel only, without any prophetic re. ference to Judas; and if so, and if St. Peter really referred to Psalm xli.


this is a strong instance of stating a passage to have been written of a thing to which it is merely applicable. See ante, note on Matt. ii. 13. Abp. Newcome translates it thus : “ This Scripture, “ which the Holy Ghost spake before by " the mouth of David, must needs be “ fulfilled concerning Judas," &c. and that seems the natural reading of the Greek.

« Purchased,” &c. According to the account in Matt. xxvii. 5.7. the field was purchased, not by Judas, nor in his life, but by the chief priests, after his death, and Judas ended his life by hanging himself. Abp. Newcome reconciles the difference by considering, that as he was the occasion of the purchase, it was notv going beyond scripture phraseology to state that he purchased it, and that he fell from the place where he hung himself, and burst asunder by the fall. In truth, if the variances could not be reconciled, it would be of little consequence, for the points of difference are

wholly unimportant; and as each writer probably wrote in this instance from report, from what he had heard, not from what he had seen, one of them might have been misled.

(c) “ It is written," &c. These per a haps are the passages referred to in v. 16.; the first is Psalm Ixix. 26. and the other Psalm cix. 8.

(d) “ Of these men,” &c. This im. %. ports that Peter and the rest of the apostles, and many others, were generally with our Saviour from the time he was baptised by John the Baptist, Matt. iii. 15. until the time of his ascension, so that they saw what he did, and heard from his mouth what he said. In St. Matthew's Gospel, therefore, we have in general the testimony of an eye and ear witness, and if St. Peter overlooked St. Mark's Gospel (as is generally supposed), we have in effect the same testimony there.

(e) “ Of his resurrection.” As this was the great event which had recently occurred, and probably had called forth all their courage, and destroyed all their timidity, it was natural they should state that prominently, as the point to be attested.

v. 18.


26. And they gave forth their lots :

First Sunday in Lent. and the lot fell upon Matthias ;


The Collect. and he was numbered with the deven Apostles.

O LORD, who for our sake didst

fast forty days and forty nights ;: The Gospel. Matt. xi. 25. Give us grace to use such abstiAt that time Jesus answered nence, that our flesh being suband said, “ I thank thee, O Fa- dued to the Spirit, we may ever “ ther, Lord of heaven and earth, obey thy godly motions in righ6 because thou hast hid these teousness and true holiness, to * things from the wise and pru- thy honour and glory, who livest “ dent, and hast revealed them and reignest with the Father and

unto (f) babes. Even so, Fa- the Holy Ghost, one God, world “ther: for so it seemed good

without end. Amen. " in thy sight. All things are “ delivered unto me of my Fa

The Epistle. 2 Cor. vi. 1. “ther : and no man knoweth We then, as workers together " the Son but the Father ; nei- with him, beseech you also that “ther knoweth any man the ye receive not the grace (h) of " Father, save the Son, and he God in vain. (For (i) he saith, 2.

to whomsoever the Son will " I have heard thee in a time ac38." reveal him. Come unto me cepted, and in the day of sal“ all ye that labour and are heavy

cvation have I succoured thee :" “ laden, and I will give you rest.

behold, now is the accepted time; 19 " Take my yoke upon you, and behold, now is the day of salva

" learn of me; for I am (g) meek tion.) Giving no offence in any. 3. * and lowly in heart: and thing, that the ministry be not ve shall find rest unto your

blamed: but in all things ap- 4. 3o." souls. For my yoke is easy, proving ourselves as the ministers

" and my burden is light.” of God, in much patience, in


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V. 2.

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* 25. ()" Babes," i. e. the unlearned.

See note on Psalm viii. 2. In i Cor, i. 27. St. Paul notices, that in the gospel propagation,

God hath chosen the foolish things of the world to con" found the wise, and the weak things “ of the world to confound the mighty;" and he assigns as a reason why he came Tot onto the Corinthians with excellency of speech or of wisdom,“ that their faith "should not stand in” (i.e. should not have for its foundation) “ the wisdom of men,

“ but the power of God.” 1 Cor. ii. 1.5. 2 (3) Meek,” &c. This was a qua

lity the prophecy in Zech. ix. 9. would induce them to expect in the Messiah :

Rejoice greatly, o daughter of Zion; shout, o daughter of Jerusalem : be" hold thy king cometh unto thee : he is "just, and having salvation; lowly," &c.

(b) “ The grace of God," i. e. God's gracious offers.

(i) “ For he saith,” &c. meaning is this : the passage in Isaiah xlix. 8. “I have heard thee,” &c., should convince you that God fixes a particular , time for accepting, saving, &c. because he : speaks of " a time accepted," and " the

day of salvation;" this is that time, so that you must by no means let it slip. See Luke iv. 19. and note there. The same is implied, Isaiah lv. 6. in the ex. : hortation to “ seek the Lord, while he may be found, and call upon him while he is near,” and by the intimations in Matt. xxv. 10. and Luke xiii. 25. that the door would be shut against those who were out of time ; and also by Luke xix. 42. where, because they knew not the time of their visitation, the things which belonged to their peace were he- ; come hid from their eyes. See also, Prov. i. 24. to 30.

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66 that

afflictions, in necessities, in dis- forty nights, he was afterward an 5. tresses, in stripes, in imprison-hungered. And when the tempter 3.

ments, in tumults, in labours, in came to him, he said, “ If thou 6. watchings, in fastings; by pure

“ be the Son of God, command ness, by knowledge, by long-suf

these stones be made fering, by kindness, by the Holy “ bread.” But he answered and 4. 7. Ghost, by love unfeigned, by the said, “ It is (m) written, Man

word of truth, by the power of « shall not live by bread alone, God, by the armour of righteous- “ but by every word that pro

ness on the right hand and on c ceedeth out of the mouth of 8. the left, by honour and disho- " God." Then the devil taketh;

nour, by evil report and good re- him up into the holy city, and

port: as deceivers, and yet true; setteth him on a pinnacle of the 9. as unknown, and yet well known; temple, and saith unto him,

as dying, and, behold, we live; “ If (n) thou be the Son of God, 6.

as chastened, and not killed ; as “ cast thyself down : for it is 10. sorrowful, yet alway rejoicing; as “ written (0), He shall give his

poor, yet making many rich, as “ angels charge concerning thee: having nothing, and yet possess- “ and in their hands they shall ing all things.

“ bear thee up, lest at any time

" thou dash thy foot against a The Gospel. Matt. iv, 1.

- stone." Jesus said unto him, 7. THEN was Jesus led up of the “ It is written again, Thou shalt

Spirit (k) into the wilderness, to “ not (P) tempt the Lord thy 2. be (1) tempted of the devil. And “ God.” Again, the devil taketh 8.

when he had fasted forty days and him up into an exceeding high

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(k) “ The spirit,” i. e. of God.

(1) To be tempted." As Satan tempted Eve in Paradise, and succeeded, it might be part of God's plan that he should make the attempt upon the seed of the woman (who, according to Gen, ii. 15. was to bruise his head) and fail. Satan triumphed over the first Adam, the second Adam over him.

(m) “ Written.” When Moses was reminding the children of Israel of the different things God had done for them, he called to their recollection how they were fed with manna in the wilderness, and gave as a reason for it, that God “ might make them know that man doth “ not live by bread alone, but that by "

every word that proceedeth out of the “ mouth of the Lord doth man live.” Deuter. viii. 3. So the meaning here is, that God could support him by other means, and that he should trust that he would, rather than by working himself a miracle to procure subsistence, distrust God's power or inclination.

(n).“ If," &c. i.e. doubtingly, to v. 6. draw in our Saviour to act as if it ad. mitted doubt.

(6) « Written." The passage re• . 6. ferred 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."

(p)“ Tempt," i. e. distrust. I am 9.7. so well convinced I am the Son of God, that I shall seek for no additional proof. Seeking the proof would be implying that I have a doubt, whereas I really have none. Our Saviour had no occa. sion to resort to the miracle to convince himself, because he was convinced before, and as it would have been to no purpose to convince Satan, the appeal to the miracle would have been useless, and a vain display of his divia nity. Satan tried our Saviour by appeals which were likely to have the greatest weight with mere human nature, viz. appeals to the calls of hunger, vanity, and

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