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19. “ vail against it. And I will give love toward thee, that we loving

“ unto thee the keys of the king- thee above all things, may obtain
“ dom of heaven : and (a) what- thy promises, which exceed all
« soever thou shalt bind on earth that we can desire, through Jesus
“ shall be bound in heaven; and Christ our Lord. Amen.
" whatsoever thou shalt loose
66 on earth shall be loosed in

The Epistle. Rom. vi. 3.
“ heaven.”

Know ye not, that so many of us as were (b) baptized into Jesus

Christ werebaptized into his death? Sixth Sunday after Trinity.

Therefore we are (c) buried with

him by baptism into death; that The Collect.

like as Christ was raised up from O God, who hast prepared for the dead (d) by the glory of the them that love thee such good Father, even so we also should things as pass man's understand- walk in newness of life. For (e) if ing; Pour into our hearts such we have been planted together in

cils and powers of darkness ; it was
usual to keep armouries and hold coun-

cils over the gates of cities. 0.19.

(a) “ Whatsoever," &c. In Matt. xviii. 18. our Saviour says to his disciples generally, not confining the power to any individual, -

Verily, I say unto you, whatsoever ye shall bind on “ earth, shall be bound in heaven, and “ whatsoever ye shall loose on earth, “ shall be loosed in heaven;" and John XX. 23. in one of his appearances to his disciples, after his resurrection, when he breathed on them the holy ghost, he said unto them. “ Whose soever sins ye remit, they are remitted unto them, u and whose soever sins ye retain, they " are retained." These passages do not imply

that the apostles were to have either an arbitrary or a discretionary power to remit or retain sins, but that that gospel, according to which sins were or were not

to be forgiven, was entrusted to their care. 0.3. (6).“ Baptized into his death,” i.e.

engaging, as far as they could, to forward
all the objects of his death, and so far
identifying themselves with him, as to be
dead to whatsoever he was dead. The ob.
ject of Christ's death was to turn man
from future sin, and to redeem him from
the consequences of the past : by his
death he gained the victory over sin, and
freed man from the bondage of sin. To
become the slaves again, therefore, of that
sin over which Christ has gained the vic-
tory, and to submit to that bondage from

which he has freed us, is to make that vic-
tory of his, as far as regard us, of none
effect, and to place us in the same situa.
tion as if he had not died for us—and
then, however baptized, we are not bap;
tized into his death, we have not gained
the same victory over our own sins, as
he did over sin in general ; we have not
acquired, in the language of our cate-
chism, “ death unto sin, and a new birth
“ unto righteousness.”

(c) “ Buried with him," &c. St. Paul
elsewhere considers the converts as iden-
tified with our Saviour in his crucifixion,
his death, his resurrection, &c. Thus
Col. ii. 11, 12, &c. “ Ye are circumcised
“ with the circumcision made without
“ hands, in putting off the body of the
“sins of the flesh, by the circumcision of
“ Christ : buried with him in baptism,
“ wherein also you are risen with him

through the faith of the operation of God, who hath raised him from the oc dead." So Col. iii, 1.

" If “ be risen with Christ,” &c. and St.

Peter states it as the objeđ of our Saviour's suffering, “that we being dead to sin, “ should live unto righteousness.” 1 Pet. ii.

24

(d) For " by the glory" read into " the glory." The object is by shewing to what state our Saviour was raised to infer to what state we our baptism.

(e) * 1f,” &c. i.e. if our figurative death unto sin is like Christ's death,

ye

then

should

pass

by

Our

the likeness of his death, we shall “ Except your righteousness

be also in the likeness of his re- « shall exceed the righteousness 6. surrection : knowing this, that

" of the scribes and Pharisees, our old man is crucified with him, ye shall in no case enter into that the body of sin might be de- “ the kingdom of heaven. Ye 21. .

stroyed, that henceforth we should " have heard that it was said by 7. not serve sin. For he that is dead " them of old time, Thou shalt 8. is freed (f) from sin. Now if we not kill; and whosoever shall

be dead (g) with Christ, we be- " kill shall be in danger of the

lieve that we shall also live with judgement: but I say unto you, 22. 9. him: knowing that Christ, being

- That whosoever is (k) angry raised from the dead, dieth (5) no

16 with his brother without a cause more; death hath no more domi- “ shall be in danger of the judge. 10. nion over him. For in that he ment(l): and whosever shall

died, he died unto sin once : but say to his brother, Raca, shall

in that he liveth, he liveth unto “ be in danger of the council : 11. God. Likewise reckon ye also

“ but whosoever shall say, Thou yourselves to be dead indeed unto “ fool, shall be in danger of hell sin, but alive unto God through « fire. Therefore, if thou bring 23. Jesus Christ our Lord.

thy" gift to the altar, and there

“ rememberest that thy brother The Gospel. Matt. v. 20. (i)

“ hath ought against thee, leave Jesus said unto his disciples, “ there thy gift before the altar, 24.

resurrection, our future life, will be like his, to holiness and purity. If we have died so as to resemble his death, our newness of life will be like his, entirely free

from sin. 0.7. (f) Freed from sin." No longer

under its power : exempt from its dominion : he that is dead, can no longer com

mit sin. v. 8. (8)

“ Dead with Christ,” i.e. if our death unto sin resembles his : if we are really as dead unto sin as we ought to

be. 9.

(b) Dieth no more," &c. As he dieth no more, so must our death unto sin be complete also : and as death hath no more dominion over him, we must take care that it doth not obtain the dominion over us.

See ante 126. notes on 10, II.

(i) This is part of that discourse of our Saviour's, called his Sermon upon the Mount. The sermon upon

the Mount contains rules of such peculiar wisdom, so truly calculated to advance the happiness of man, that the late Mr. Soame Jenyns (who was no enthusiast) considers them as furnishing most satisfactory evidence that the Christian religion came

from God. His chief grounds are these,
that it contains a system entirely new,
both with regard to the object and the
doctrines, infinitely superior to any thing
which had ever before entered into the
mind of man; that it carries every moral
precept founded on reason to a higher
degree of purity and perfection than any
system of the wisest philosophers of pre-
ceding ages; that it totally omits every
moral precept founded on false prin-
ciples; that it adds many new precepts,
peculiarly corresponding with its obje&;
and that it is such a system as could not
possibly have been the work of any man,
and therefore must have derived its origin
from God.

(k) “ Angry." Our Saviour meant v.22.
that anger should be restrained, though
it proceeded not beyond thoughts or
words: if it proceeded to acts of violence,
it was punishable before.

(1) * The judgment,” “the council,” v.22. and “hell fire,” were well known Jewish punishments: the first, the being put to death by the sword; the second, being stoned to death, which was worse ; and the last, the being burnt alive in the valley of Hinnom. Our Saviour represents the

ye then

“ and go thy way; first be recon- The Epistle

. Rom. vi. 19.
“ ciled (m) to thy brother, and I
" then come and offer thy gift.

SPEAK (0) after the manner of

men, because of the infirmity 25. “ Agree with thine adversary

of your flesh: for as ye have quickly, whiles thou art in the way with him ; lest at any time

yielded (o) your members ser

vants to uncleanness and to in“ the adversary deliver thee to “ the judge, and the judge deliver

iquity, unto iniquity; even so 5 thee to the officer, and thou be

now yield your members servants 26 is cast into prison. Verily I say

to righteousness, unto holiness.

For when ye were the servants of “ unto thee, Thou shalt by no

sin, ye were free from righteousmeans come out thence (n), till “ thou hast paid the uttermost

ness (9). What fruit had “ farthing."

in those things whereof ye are now ashamed? for the end of those things is death. But now

being made free from (r) sin, and Seventh Sunday after Trinity. become servants to God, ye have The Collect.

your fruit unto holiness; and the Lord of all power and might,

end, everlasting life. For the who art the author and giver of wages (s) of sin is death ; but the all good things; Graft in our gift of God is eternal life, through hearts the love of thy Name, in

Jesus Christ our Lord. crease in us true religion, nourish us with all goodness, and of thy The Gospel. , Mark viïi. 1. (1) great mercy keep us in the same, In those days, the multitude bethrough Jesus Christ our Lord.

ing very great, and having nothing Amen.

to eat, Jesus called his disciples

3.24

no

0.26.

degrees of punishment in the next world
according to the extent of the guilt, by
referring to well known degrees of punish-
ment in this world.

(m) “ Be reconciled,” rather “obtain
“ reconciliation from.” The case sup-
posed is, that thy brother hath something
against thee

(n) « Come out thence.” The meaning probably is, if you make no concession, do nothing to bring your adversary to reconciliation, but stand upon the stria right of your case, you must look for nothing beyond the strict right : as law is invariable, admitting no relaxation in any case, you must expe&t no relaxation ; you can receive nothing but what the strictness of law says is due to you ; and you must pay whatever the striétness of law says is due from you.

(6) " I speak," &c. i.e. I adopt a similitude from common life, the obedience of servants, because your under

standings are at present weak as to these matters; and I shall therefore be more intelligible.

(p)As ye have yielded," &c. i.e. all that is required is, that you should now serve God to the same extent to which

you

before served sin, &c. (9) “ Free from righteousness," i.e. owning no submission to it, paying regard to it.

(r) “ Free from," i.e. discharged from the service of.

(5).“ Wages," &c. Sin brings death, and this as a debt of justice: Righteous

. ness produces eternal life, as the free gift of God: the former due as of right, the latter conferred gratuitously: the former corresponding exactly with our demerits, the latter abundantly exceeding all we can deserve.

(1) A similar miracle is recorded, ante 88. John vi. i. which is also to be found Mark vi. 35. The two miracles

v. 19.

unto him, and saith unto them, broken meat that was left seven 2. “ I have compassion on the mul- baskets. And they that had eaten 9.

“ titude, because they have now were about four thousand : and
“ been with me three days, and

he sent them away.
3- “ have nothing to eat : and if I
6 send them away fasting to their
own houses, they will faint by

Eighth Sunday after Trinity. “ the way:" for divers of them

The Collect. 4. came from far. And his disciples

answered him, “ From whence O God, whose never-failing pro“ can a man satisfy these men vidence ordereth all things both

« with bread here in the wilder- in heaven and earth; We humbly 5. “ ness(u)?And he asked them, beseech thee to put away from us “ How many loaves have ye

p" all hurtful things, and to give us 6. And they said, “ Seven.” And those things which be profitable

he commanded the people to sit for us, through Jesus Christ our
down on the ground : and he Lord. Amen.
took the seven loaves, and gave
thanks, and brake, and gave to

The Epistle. Rom. viii. 12.
his disciples to set before them; Brethren, we are debtors (x),

and they did set them before the not to the flesh, to live after the 7. people. And they had a few small flesh. For if ye live after the 13.

fishes: and he blessed, and com- flesh (y), ye shall die : but if ye

manded to set them also before through the Spirit (z) do mor8. them. So they did eat, and were tify (a) the deeds of the body (b),

filled : and they took up of the ye shall live. For as many as are 14.

are detailed, Matt xiv. 15. and Matt. xv. 32. And they are referred to, Matt. xvi. 9. 10. “ Do ye not remember the « five loaves of the five thousand, and “ how many baskets ye took up? neither “ the seven loaves of the four thousand, " and how many baskets ye took up?" St. Matthew was probably present at both miracles, and St. John at that which he records. If so, we have the testimony of

two witnesses.
0.4. (u) “The wilderness." According to

Matt. xv. 29. it was near the sea of Ğali.
lee : and it was in Galilee that most of
our Saviour's miracles were performed.
See ante 175. Luke v. I. This miracle,
like that of the five loaves among the five
thousand, was peculiarly well timed:
the people had been with our Saviour
three days, and had nothing to eat ; and
they were in the wilderness, where no-
thing was likely to be procured. It was
also a miracle of compassion and mercy,
and was capable of a typical application,
implying a like power in our Saviour to

supply their spiritual wants. In John
vi. 35. our Saviour suggests this applica-
tion : “ I am the bread of life ; he that
“ cometh to me shall never hunger ; and
« he that believeth on me shall never
" thirst.” Our Saviour had been healing
their lame, their blind, dumb, maimed,
&c. during the three days the multitude
had been with him, so that even without
this miracle they would have had the
fullest assurance of his power.

(x) “ Are debtors," i.e. have a duty v. 12. upon us.

(y). “ After the flesh," i.e. in sin, in v. 13. the unrestrained indulgence of carnal propensities.

(z) “ Through the Spirit," i.e. for v.13.
conscience sake, for the sake of Christ-
ianity; from a

sense that it is your
duty.
(a) “ Mortify," i. e. overcome,

resist
the gratification of.

0 “ The deeds of the body," i.e. v. 13. carnal propensities.

V, 13

For ye

led by the Spirit of God (c), they God (b): and if children, then 17. 15. are the sons of God.

heirs; heirs of God, and jointhave not received the spirit of heirs with Christ; if so be that bondage (d) again (e), to fear (f ); we suffer (i) with him, that we but ye have received the Spirit of may be also glorified together (k).

adoption, whereby (8) we cry, 16, “ Abba, Father.”

The Spirit

The Gospel. Matt. vii. 15.(!) itself beareth witness with our « Beware of false prophets, spirit, that we are the children of “ which come to you in sheep's

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(c) “Led by the Spirit of God," i.e. are influenced in all their actions by a sense of their duty to God; make that duty the rule of their condud. See post 197. Gal, y. 24.

(d) “Spirit of bondage," &c. i. e, not put in the situation of bondmen, to act from fear only, but of sons, who ought to act from other and higher motives.

(e) “ Again," i, e. as was the case under the Mosaic law, which was a law of bondage.

(5) “To fear." So 2 Tim. i. 7. “God “ hath not given us the spirit of fear, but “ of power, and of love, and of a sound “ mind." And St. John says, 1 John iv. 18. “ Perfect love casteth out fear.” See ante 164

(8) “Whereby," &c. i.e. whereby we are entitled to call God our Father, and are in the character of sons to him. " Abba, Father.” St. Paul uses the same form of expression, Gal. iv. 6. “Because

ye are sons, God hath sent forth the “ Spirit of his Son into your hearts, “ crying, Abba, Father."

(6) Children of God.” True Christians are repeatedly called “ the children

or sons of God." Thus i John xi, 12. “ He" (i.e. “the Word,” our Saviour) came unto his own, but his own resi ceived him not : but as many as re“ ceived him, to them gave he power to " become the sons of God, even to them " that believe on his name." So 1 John iii, 1, “ Behold, what manner of love the " Father hath bestowed on us, that we "should be called the sons of God." And again, 1 John v, i. "Whosoever believeth so that Jesus is the Christ, is born of God," And our Saviour, in his sermon on the Mount, Matt. v. 44. presses his hearers to “ love their enemies," &c, &c, with this view, “ that ye may be the children “ of your Father which is in heaven,"

()*" If so be that we suffer.” Suffer.

ing is a test of sincerity: St. Paul, there fore, after noticing the high character to which Christianity

would exalt them, that of being “ heirs of God, and joint heirs “ with Christ,” reminds them, that to give them a full title to that character, they must not only “ mortify the deeds “ of the body," by abstaining from actual sin, but must prove themselves sincere proselytes, by bearing manfully and without wavering whatever distresses the profession of Christianity should bring upon them. This was a common topic with him, and the other apostles ; and their frequent recurrence to it implies strongly that the then professors of Christianity were exposed, on account of their profession, to many hardships

, Our Saviour holds out a powerful motive to a courageous avowal of bis religion, Matt. x. 32: “ Whosoever shall confess me before

men, him will I confess also “ before

my Father which is in hearen." In 2 Tim. ii. 12. St. Paul says, “ If we “ suffer, we shall also reign with him." And St. Peter, 1 Pet, iv. 12, 13. saya, “ Beloved, think it not strange concerto “ ing the fiery trial, which is to try you, “ as though some strange thing hapo

pened unto you, but rejoice, inasmuch

as ye are partakers of Christ's suffer. "ings, that when his glory shall be re“ vealed, ye may be glad also with es. “ ceeding joy." 'Should not the courage and constancy with which the apostles and first converts adhered to the profession of Christianity, animate us also to submit to privations for the sake of our religion, and shew boldly by our lives and conduct desirous by our actions and our example to increase its influence and promote its success?

(k) “ Glorified together." See 1 Pet. 6,17 i. 11. 13, and 1 Pet. iv, 5, 13:

(l) This is part of that discourse of

0.16.

u. 17.

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