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mountain, and sheweth him all the kingdoms of the world, and

The Epistle. Thess. iv. I. 9. the glory of them; and saith un

We beseech you, brethren, and to him, “ All these things will I

exhort you by the Lord Jesus, give thee, if thou wilt fall down that as ye have received of us " and worship me.” Then saith how ye ought to walk and to Jesus unto him, “Get thee hence, please God, so ye would abound “ Satan': for it is written, Thou

more and more. For ye know 2. “shalt worship the Lord thy

what commandments we gave “ God, and him only shalt thou you by the Lord Jesus. For this 3. II. « serve." Then the devil leaveth

is the will of God, even your him, and, behold, angels came

san&tification, that ye should aband ministered unto him.

stain from fornication : that every 4. one of you should know how to possess his vessel in sanctification

and honour; not in the lust of 5. Second Sunday in Lent.

concupiscence, even as the GenThe Collect.

tiles which know not God : that 6. Almighty God, who seest that no man go beyond and defraud we have no power of ourselves his brother in (9) any matter; to help ourselves; Keep us both because that the Lord is the avenoutwardly in our bodies, and in- ger of all such, as we also have wardly in our souls, that we may forewarned you and testified. For 7. be defended from all adversities God hath not called us unto unwhich may happen to the body, cleanness, but unto holiness. He 8 and from all evil thoughts which

therefore that despiseth, despiseth may assault and hurt the soul, not man, but God, who hath also through Jesus Christ our Lord. given unto us his (r) holy Amen.


love of power. Our Saviour answered each by reference to Scripture, by means, therefore, which were 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 as the word of God" (i.e. the holy scriptures) “ the sword of the

spirit,” the arms Christians are to use. 0.6. (9) For“ any matter," read, “ the

" matter" i.e. the matter I am treating of : “any" is not in the original, and the meaning is, that no man invade another's right, or transgress the proper bounds, by adultery, fornication, or any such vice. It is against these vices in particular St. Paul was speaking, not against fraud in general ; and adultery with another's wife is in the strongest and most heinous way defrauding him.

(r) “ His holy spirit.” So that his o & 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, I Cor. iii. 16, 17. “ Know ye not that ye are the “ temple of God, and that the spirit of " God dwelleth in



man de-
“ file 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 fornication: he " that committeth fornication sinneth

against his own body. What! know

ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God.” So that for. nication, 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

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The Gospel. Matt. xv. 21.

meet to take the (x) chilJesus went thence, and departed “ dren's bread, and to cast it to

into the coasts of Tyre and Sidon. “ dogs.” And she said, “Truth, 22. And, behold, a (s) woman of Ca- “ Lord; (y) yet the dogs eat of

naan came out of the same coasts, " the crumbs which fall from and cried unto him, saying, 66 their masters' table.” Then “ Have mercy on me, O Lord, Jesus answered and said unto her, ự thou son of David! my daugh- “ O woman, great is thy (z.) faith:

“ ter is grievously vexed with a 66 be it unto thee even as thou 23. “ devil.” But he answered her 6 wilt." And her daughter was not a word.

And his disciples made whole from that very hour. came and besought him, saying,

“ Send (t) her away; for she 24. “ crieth after us.” But he an.

Third Sunday in Lent. swered and said, “I am not

The Collect. sent (u) but unto the lost sheep 25. of the house of Israel.” Then We beseech thee, Almighty God,

came she and worshipped him, look upon the hearty desires of 26. saying, “ Lord, help me!". But thy humble servants, and stretch

he answered and said, “ It is not forth the right hand of thy Ma

V. 22.



Christ, and that fornication, therefore,
has the aggravation of disgracing one of
Christ's members. “Know ye not that

your bodies are the members of Christ?
66 Shall I then take the members of
“ Christ, and make them the members
“ of an harlot ? God forbid.”

(s) “ A.woman of Canaan.” A Gentile, therefore, not a Jewess.

(1) “ Send her away,” not unkindly,
but grant her request.

(w) “ Not sent, but,” &c. Not ab-
solutely, but comparatively: not sent so
soon, so immediately to any, as to the lost
sheep, &c. 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, &c. more in the former than
the latter. “ I desired mercy, and not
“ sacrifice," Hosea vi. 6. did not mean
that sacrifice was to be discoutinued, but
that mercy was to be preferred to it-
had more merit, weight, &c. See
also John xii. 44.xvii. 9.
1. Cor. i. 17. There are other passages
which import that the benefits of our Sa-
vour's coming were first to be offered to
the Jews, and that the Jews were to reject
them before they were to be offered to
the Gentiles: the parable of the mar-
riage feast, Matt. xxi. 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 Je rufalem. And Aets xviii. 46. where the Jews publicly opposed Paul and Barnabas, they said, “ it was necessary

that 6 the word of God should first have “ been spoken to you: but seeing ye

put it from you, and judge yourselves
unworthy of everlasting life, lo, we
turn to the Gentiles.” Post 128. v.36.
(x) “ The children's meat,” &c. As a

not right to give to the dogs the food provided for the children, so it would be wrong to give to a Gentile what was intended for Jews.

(y) “ Yet,” &c. The woman adopts v. 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.

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

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Acts v. 4.

jesty to be our defence against all words: for because of these things our enemies, through Jesus Christ cometh the wrath of God upon our Lord. Amen.

the children of disobedience. Be 7.

not ye, therefore, partakers with The Epistle. Ephes. v. I.

them: for ye were sometimes 8. BE ye

therefore followers of God, darkness, but now are ye light in 2. as (a) dear children; and walk in the Lord: walk as children of

love, as (6) Christ also hath loved light; (for the fruit of the Spirit 9. us, and hath given himself for us, is in all goodness and righteousan offering and a sacrifice to God ness and truth ;) proving what is 10.

for (c) a sweet-smelling savour. acceptable unto the Lord. And 11. 3. But fornication, and all unclean- have no fellowship with the un

ness, or (d) covetousness, let it fruitful works of darkness, but

not be once named among you, rather reprove them. For it is a 12. 4. as becometh saints ; neither fil

shame even to speak of those thiness, nor (e) foolish talking, things which are done of them nor jesting, which are not conve- in secret. But all things that are 13.

nient; but rather giving of thanks. reproved are made manifest by 5. For this ye know, that no whore- the light: for whatsoever doth

monger, nor unclean person, nor make manifest is light. Where- 14covetous (f) man, who is an ido- fore he saith, " Awake, thou later, hath any inheritance in the “ that sleepest, and arise from

kingdom of Christ and of God. “ the dead, and Christ shall give 6. Let no man deceive you with vain

5 thee light.”


D. 2.

3. I. (a) “ As dear children.” As children

who are conscious of having been treated as dear by their parents imitate their actions, and endeavour to follow their ex

ample, so do you imitate God's actions,&c. 0.2. (b) “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 24.

(c) “ 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 “ smelled 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 burnt-offerings for a sweet savour unto the Lord. Numb. xxviii. 27. 29. 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, &c. so was this sacrifice intended to procure God's favour.

(d). Covetousness." Probably the v.3. coveting another's wife is here more particularly intended.

(e) • Foolish talking." Christianity 0.4. lays the restraint, as it ought, not upon actions only, but upon words, and even thoughts. Our Saviour assures us, Matt. 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 con“ demned." And he had given as the reason, Matt. xii. 34. 6 for out of the “ abundance of the heart the mouth “ speaketh.” And St. James says, James ii. 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, is that it defileth the whole body, and “ setteth on fire the whole course of na“ ture; and it is set on fire of hell." Post Eph. iv. 29. 19th Sunday after Trinity. (f) “ Covetous man, who is an idola

ter.” This probably means an adulterer with another's wife.



The Gospel. Luke xi. 14.

or of God cast out devils, no Jesus was casting out a devil, “ doubt the kingdom of God is and it was dumb. And it came come upon you.

When (h) a to pass, when the devil was gone strong man armed keepeth his

out, the dumb spake; and the “ palace, his goods are in peace: 15. people wondered. But some of “ but when a stronger than he 2 them said, “ He casteth out de

“ shall come upon him, and “ vils through Beelzebub the overcome him, he taketh from 16. " chief of the devils." And < him all his armour wherein he

others, tempting him, sought of “ trusted, and divideth his spoils. ? 17. him a sign from heaven. But “ He (i) that is not with me is

he, knowing their thoughts, said “ against me: and he that ga. unto them, Every (8) kingdom

" thereth not with me, scatter. “ divided against itself is brought " eth. When the unclean spi- 2 “ to desolation; and a house di- . “ rit is gone out of a man, (k) he

“ vided against a house, falleth. “ walketh through dry places, 18. “ If Satan also be divided against “ seeking rest; and finding none,

« himself, how shall his kingdom " he saith, “ I will return unto " stand ? because ye say that I my (1) house whence I came

cast out devils through Beel- out. “ And (m) when he ? 19. “ zebub. And if I by Beelze- “ cometh, he findeth it swept

“ bub cast out devils, by whom “ and garnished. Then goeth 2
“ do your sons cast them out ? “ he, and taketh to him seven
" therefore shall they be your “ other spirits more wicked than
“ judges. But if I with the finger “ himself; and they enter in,

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20. "

v. 17.

v. 21.

(8) “Every kingdom," &c. These miracles tended to destroy Satan's kingdom : they were done to convince the people that Jesus was the Messiah, and to induce them to turn from their evil ways : it was absurd, therefore, to suppose that Satan concurred in effecting them.

(b) “ When," &c. So if Satan were not overcome, his ministers would remain where he had sent them ; but it is because I have the mastery over him, that they are cast out. The parallel passage in Matt. xü. 29. puts this very clearly : “ How can one enter into a strong man's “ house, and spoil his goods, except he • first bind the strong man ; and then “ he will spoil his house."

(i) “ He that is not with me," &c.
This was probably a Jewish proverb :
and the inference is, if the not being
with, the not assisting, is equal to being
against, how much more am I against
Satan, when I cast out his ministers.

(k) “ He," i.e. the unclean spirit.
(1) My house," i. e. the man I left.

(m) The meaning is, if the persoa whom the unclean spirit has left, instead o. of endeavouring to prevent his return, prepares for it, and is willing to receive him back, the spirit will return with others worse, and the man's last state will be worse than his first. So if the Jews, when deliverance from the power of Satan is offered them, think proper to reject it, and impute to Satan those works of God which are intended to rouse them into a belief in Jesus Christ, &c. they will be worse off than before these mighty works were done. St. Matthew draws the inference, in the parallel passage, Matt.

even so shall it be also unto “this wicked generation." So Matt. xi. 20 to 24. he intimates to the cities in which his mighty works had been done, that it would be more tolerable for Tyre and Sidon, and for Sodom, at the day, of judgment, than for them; for if the mighty works that had been done in them had been done in Tyre, Sidon,

Sodom, they would have repented long ago in sackcloth and ashes.

xii. 45


V. 24 v. 24

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« and dwell there : and the last be relieved, through our Lord

state of that man is worse than and Saviour Jesus Christ. Amen. 27.

" the first.” And it came to pass, as he spake these things, a The Epistle. Gal. iv. 21. (n) certain woman of the company Tell me, ye that desire to be lifted up her voice, and said unto under (C) the law, do ye not hear him, “ Blessed is the womb that the law ? For it is written, That 22.

“ bare thee, and the paps which Abraham had two sons; the 28. “ thou hast sucked." But he

one () by a (9) bond-maid, the said, “ Yea, rather, blessed are other by a free woman.

But he 23.
“ they that hear the Word of who was of the bond woman was
« God, and keep it.'

born after (r) the flesh; but he
of the free woman was by pro-
mise. Which things are an ($) al. 24.

legory : for (t) these are the
Fourth Sunday in Lent.

two (u) covenants; the (x) one The Collect.

from the mount Sinai, which genGrant, we beseech thee, Al. dereth (y) to bondage, (z) which mighty God, that we, who for is Agar. For this (a) Agar is 25. our evil deeds do worthily de- mount (6) Sinai in Arabia, and serve to be punished, by the com- answereth (c) to Jerusalem which fort of thy grace may mercifully now is, and is in bondage with

(n). The apostle's object, in this Epistle, is to satisfy the Galatian converts of the sufficiency of the gospel, without observing the Mosaic institutions: and he here compares the Mosaic law, the law delivered to Moses at Mount Sinai, to the son of Hagar, the bondwoman, and the gospel to the son of Sarah, the free-woman: and as Hagar's son was cast out, that he might not be heir with Sarah's son, so he concludes the law is to be cast out, and will have no part of the inheritance under the gospel.

() “ Under the law," i. e. the Mosaic institutions. “ Hear the law," i. e. Moses's writings.

() “ The one,” i.e. Ishmael. “The “ other," i.e. Isaac.

(2)“ Bond-maid,"i.e. Hagar. Gen. xvi. “ Free-woman," i. e. Sarah. Gen. xxi.

V. 21,

v. 24.

Ananyo guevo, "to be allegorized," ad.
mit of being allegorized. The learned
Mr. Pierce (Pierce's Dissertation on
Gal. iv.) understands the meaning to be,
“ have been allegorized," viz. by Isaiah,
in the passage cited in verse 27. That
passage follows immédiately after the
famous prophetic chapter, Isaiah liii. and
probably referred to the future success of
Christ's kingdom: and the prophet might
have in his view Sarah and Hagar; but
it does not follow that the whole of this
allegory entered into his mind; and it
probably was altogether St. Paul's.

(1) “ These," i. e. the women.

(u) « The two covenants,” i. e. the v. 24. Mosaic law, and the Gospel.

(x) “ The one," i. e. the Mosaic law, v. 24. delivered to Moses at Mount Sinai.

(y) “ Gendereth to bondage," i. e. v.246 brings forth slaves.

(2) “Which is Agar," i. e. which in v. 24. the allegory is called Hagar.

(a) This Agar is," i. e. represents. v. 24.
The name stands for it in Arabic, thither
Hagar fled, and there her posterity dwelt.
Whitby in loco.

(6) “ Mount Sinai,” &c.i.e. where the v. 25. law was delivered to Moses.

(c)“ Answereth,” i. e. in the allegory. 0.25



i to 3. V.23. (

(n)After the flesh," i.e. according to the common course of nature. “ By “ promise," i. e. out of the common course, when Sarah was far beyond the ordinary age of child-bearing, by virtue of God's promise. See Gen. xvii. 16, 17. Gen. xviii. 9 to 14.

(s) “ An allegory." Probably not 50 meant : but I will use them so.

. 24.

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