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17. And this I say, That the cove- but God gave it to Abraham by

nant (n), that was confirmed be- promise (9). Wherefore then 19. fore of God in Christ, the law, serveth the law? It was added which was four hundred and because of transgressions (r), thirty years after, cannot disan- till (s) the seed (t) should come

nul, that it should make the to whom the promise was made ; 18. promise of none effect. For if and it (u) was ordained (x) by an

the inheritance (o) be of the gels in the hand of a mediator (y). law (p), it is no more of promise: Now a mediator is not a mediator 20.

Abraham and his seed, "that in Abraham
" and in his seed should all the nations of
“ the earth be blessed,” and the other to
Abraham and his seed, “that God would
“ be a God unto him, and to his seed after
« him.” If St. Paul alludes here to the
promises of the first description, the mean-
ing is, that blessedness was promised to
all mankind through Abraham and his
seed, not generally through all his seed,
but through an individual of his seed,
which individual was Christ. It is, there-
fore, solely through him, and not through
any observance of the Mosaical institu-
tions, or through any other medium, that
this blessedness was to be obtained. If
St. Paul alludes here to the promise of
the other description, to Abraham and
his seed, it comes nearly to the same
point; for then the meaning is, the pro-
mise was only to Abraham and his seed,
in the singular number, so as to include
seed of one description only. And by
that seed were intended those of the faith,

Christ's followers, and no others. 0.17. (n) “ The covenant,” i. e. the

promises to Abraham and his seed, which were made 430 years before the law was delivered to Moses. The promise in Gen. xii. was made about 1980 years before the time of Christ; that in Gen. xxii. about 1931 years ; and that in Gen. xvii. about 1957 years. The law was delivered to Moses about 1551 years before our Saviour's time; so that the interval between the first promise and the giving of the law was nearly 430 years. And it is perhaps therefore to that promise, and to the corresponding one in Gen. xxi.

that St. Paul alludes. 0.18. (6) “ Inheritance," i.e. the right of

partaking of the blessedness mentioned

in the promises t. 18.

(P) « Of the law,” i. e. if the right is referable to the Mosaic institutions, it is no longer referable to the promises.

But God gave it expressly by the promises, therefore it cannot be referable to the Mosaic institutions.

(9) “ By promise," so that it cannot v. 18. be of the law.

()“ Of transgressions," i.e. either v. 19. of the Israelites, or of other nations. The object of the Mosaic law was to keep them to the worship of the one true God, and to prevent their being led into idolatry or the practice of sin, either by their own propensities or the example of others. It was, therefore, as it is expressed verse 24. " their schoolmaster to bring them unto Christ.”

• Till,” &c. This implies that it v. 19. was then to be abandoned.

(t) “ The seed,” i.e. either the indi. 0.19. vidual in whom the nations were to be blessed, viz. Christ, or the body of persons on whom the blessedness was to be conferred. The latter seems right: it is the seed to whom, &c. (u) “ It," i. e. the Mosaic law.

v. 19. (a) “ Ordained,” &c. The meaning v. 19. perhaps is this, that in giving the law a mediator was employed, viz. Moses, which implies that there were two parties, between whom the mediation was effected, God on the one hand, and the Israelites on the other, and that something was bargained for or agreed upon between them, whereas in the promises there was no mediator or bargain, but the whole proceeded from God; and the law, which was matter of bargain, could not supersede the promises, because the promises were to extend to persons who were no parties to the bargain : all the nations of the earth were within the scope of the promises, and their rights could not be compromised by a bargain in which no nation but the Israelites were included. () “A mediator," i.e. Moses.

v. 19.

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of one (z); but God is one (a). “ prophets and kings have de. 21. Is the law then against the pro- “sired to see those things which

mises of God? God forbid : for ye see, and have not seen them; if there had been a law (6) given " and to hear those things which which could have given life, ve- ye hear, and have not heard

rily righteousness should have " them.” And, behold, a certain 22. been by the law. But the Scrip- lawyer stood up, and tempted ture hath concluded all under

him, saying, “Master, what shall sin, that the promise by faith of "I do to inherit eternal life? Jesus Christ might be given to He said unto him, " What i them that believe.

6 written in the law (d)? how

C readest thou ?” And he an The Gospel. Luke x. 23.

swering said, “ Thou (e) shal « BLESSED (c) are the eyes “ love the Lord thy God with

“ which see the things that ye « all thy heart, and with all thy 24. see: for I tell you,

« soul, and with all thy strength,

That many

0.20.

v. 20. (z) “ Of one,” i. e. where a mediation

occurs, there must be two parties at
least.

(a) “ But God is one." The mean-
ing perhaps is, that in giving the law it
was only on God's side that this matter
of bargain was co-extensive with the pro.
mise ; on the side of man, the Israelites
alone were parties, and they could not
compromise or destroy the rights of
others. An allusion might further be
intended to the immutability of what
God has once promised. He never va-
ries ; never disannuls or makes of no
effect, what he once has promised. “He
“ is not a man, that he should lie; nei-
“ ther the Son of man, that he should
“ repent : hath he said, and shall he not
“ do it? or hath he spoken, and shall he

“ not make it good ?” Numb. xxiii. 19. 0.21.

(6) “ If there had been a law,” &c. i. e. if any law could have given life, that of Moses would ; but law, in its nature, requires perfe& obedience, and from man's frailty, perfect obedience to any law has occurred in no instance but that of Christ. Life therefore must be sought, not under any law, on the footing of perfe& obedience, but as the gift of God's grace and mercy; and the Scripture accordingly considers all men as sinners, having no right under any law, to admit to them who believe in Christ, and look up to him for salvation, that blessedness which was mentioned in

God's promises to Abraham. v.23. (c) “ Blessed," &c. Had we lived in

cur Saviour's time, who would not have

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been desirous to have seen his miracles and have heard his discourses? And yet if the well authenticated accounts we have of those miracles and discourses da not inake a strong impression upon our minds and conduct, have we any right to conclude that the very seeing his miracles

, and hearing his discourses, would have had the influence upon us that they ought? We are apt to think that stronger evidence would have been irresistible, without considering how strong that is we lightly esteem: but if they, who heard not Moses and the prophets

, would not have been persuaded had one rose from the dead, so may it not be said of us, that if we hear not the writers of the New Testament, neither should we have been persuaded, though we had seen oor Saviour's miracles, and heard his discourses? If any one thinks he should have been persuaded, let him scrupulously examine the authenticity of the New Testament accounts, and see if they admit of doubt.

(d) “ The law,” i. e. the books of Moses.

(c) “ Thou," &c. In Deut vi. 4,5 is this passage, “ Hear, O Israel, the “ Lord our God is one Lord; And thou “ shalt love the Lord thy God with all “ thine heart, and with all thy soul, and " with all thy might.” And Lev. xix

. 18. is as follows: “ Thou shalt not

avenge, nor bear any grudge against “ the children of thy people

, but thou « shalt love thy neighbour

as thyself:

" and with all thy mind; and " the host, and said unto him, 28. "

thy neighbour as thyself.” And “ Take care of him; and whathe said unto him, “ Thou hast soever thou spendest more, answered right: this do, and

" when I come again I will repay 29.

" thou shalt live.” But he, will- 66 thee. Which now of these 36. ing to justify himself, said unto " three, thinkest thou, was neighJesus, « And who is my neigh

« bour unto him that fell among 30. " bour?" And Jesus answering

" the thieves ?” And he said, 37. said, “A certain man went down “ He that shewed mercy on him.” " from Jerusalem to Jericho, and

Then said Jesus unto him, “Go, “ fell among thieves, which strip- 66 and do thou likewise.”

ped him of his raiment, and " wounded him, and departed, 31. “ leaving him half dead. And

Saint Bartholomew the Apostle.
by chance there came down a

The Collect.
“ certain priest that way: ando O Almighty and everlasting

“ when he saw him, he passed God, who didst give to thine 32. " by on the other side. And

Apostle Bartholomew grace truly " likewise a Levite, when he was

to believe and to preach thy " at the place, came and looked

Word ; Grant, we beseech thee, " on him, and passed by on the

unto thy Church, to love that 33. 6 other side. But a certain Sa

Word which he believed, and “ maritan (f), as he journeyed, both to preach and receive the came where he was: and when

same, through Jesus Christ our " he saw him, he had compassion Lord. Amen. 34. “ on him, and went to him, and " bound up his wounds, pouring

For the Epistle. A&s v. 12. (8) " in oil and wine, and set him

By the hands of the apostles “ on his own beast, and brought were many signs (b) and wonders

“ him to an inn, and took care wrought among the people; (and 35. “ of him.

And on the morrow they were all with one accord in “ when he departed, he took out Solomon's porch(i). And of the 13.

two pence, and gave them to rest (k) durst no man join him

“ I am the Lord.” 'It was probably to
these

passages that the lawyer's answer
referred.
0.33 (f) “A Samaritan," and therefore a

decided enemy to a Jew. “ The Jews
(according to John iv. 9.) “ had no deal-
“ ings with the Samaritans."

(8) What is here stated is supposed
to have occurred very shortly after the
apostles had received the gift of the Holy
Ghost in the same year in which our

Saviour was crucified.
0.12, (b) “Signs." The power of healing

was a point in which the apostles could
hardly be deceived, though it was not
quite so decisive as the power they had of

speaking languages they had never learnt:
but the zeal and intrepidity with which
they propagated the gospel, and with-
stood all opposition, prove their full con-
viction that the hand of God was with
them.

(i) “Solomon's porch,” one of the v. 12.
entrances into the temple at Jerusalem :
so that they were not intimidated by the
opposition of the chief priests and rulers,
and were in a situation where every one
might see what they did.
(k)“ Of the rest,” &c. i. e. none

of

v. 13 the believers ventured, from respect to them, to assume to act as they did, or to put themselves upon a footing with them.

self to them: but the people mag.

“ among you as he that serveth. 14. nified them.

And believers were “ Ye are they which have conthe more added to the Lord, “ tinued with me in my tempta.

multitudes both of men and " tions: and I appoint (n) unto 15. women ;) insomuch that they you a kingdom, as my Father

brought forth the sick into the “ hath appointed unto me; that streets, and laid them on beds

ye may eat and drink at my and couches, that at the least the “ table in my kingdom, and sit

shadow of Peter passing by might on thrones, judging the twelve 16. overshadow some of them. There “ tribes of Israel."

came also a multitude out of the
cities round about unto Jerusa-
lem, bringing sick folks, and them
which were vexed with unclean
spirits: and they were healed (1)

Fourteenth Sunday after Trinity. every one.

The Collect.
The Gospel. Luke xxii. 24. (m)

Almighty and everlasting God,
AND there was also a strife

give unto us the increase of faith, among them, which of them

hope, and charity; and that we should be accounted the great

may obtain that which thou dost And he said unto them,

promise, make us to love that

which thou dost command, « The kings of the Gentiles ex“ ercise lordship over them; and

. through Jesus Christ our Lord.

Amen.
" they that exercise authority
“ upon them are called Benefac-
tors.

The Epistle. Gal. v. 16.
shall not be so :
“ but he that is greatest among

I say then, Walk in the Spirit(o), you, let him be as the younger;

and

ye shall not fulfil (p) the lust " and he that is chief, as he that of the flesh. For the flesh lust27. 66 doth serve.

For whether is eth against the Spirit, and the (9) greater, he that sitteth at meat, Spirit against the flesh: and these " or he that serveth? is not he

are contrary the one to the other ; 66 that sitteth at meat ? but I am so that ye cannot do the things that

25. est.

26. "

But ye

1

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(1)

« Healed,” &c. The miracles of the disciples therefore agreed in character with those of our Saviour ; they were acts of mercy, and in opposition to Satan's power ; they were typical, implying the same power over the souls of men, as over their bodies, and importing a decided victory over Satan ; and they were done publicly, in the sight of multi. tudes.

(m) Ante 110, 111. v. 29.

(n) “ I appoint,"' &c. meaning, per. haps, that their reward would be in the life to come, not in this ; that they were

not to look for recompence or distinction bere. Our Saviour has declared, John xviii. 36. “My kingdom is not of this “ world."

() “ In the spirit," i.e. according to the rules of Christianity, or according to the dictates of the Spirit of God.

() “ Ye shall not fulfil,” i.e. either imperatively, “ fulfil not,” or the meaning may be, if ye walk in the spirit, you shall have power to resist the temptations of the flesh.

(9) “ The spirit lusteth,” &c. So

Rom. vii. 22, 23,

18. ye would (r). But if ye be led (s) peace, long-suffering, gentleness,

of the Spirit, ye are not under goodness, faith, meekness, tem19. the law (t). Now the works of perance : against such there is no 23.

the flesh (u) are manifest; which law.(z). And they that are Christ's 24.

are these ; dultery, fornication, have crucified (a) the flesh with 20. uncleanness, lasciviousness, idol- the affections and lusts.

atry, witchcraft, hatred, variance,

emulations, wrath, strife, sedi- The Gospel. Luke xvii. 11. 21. tions, heresies, envyings, mur

And it came to pass, as Jesus ders, drunkenness, revellings, and went to Jerusalem, that he passed such like: of the which I tell you through the midst of Samaria and before, as I have also told you in Galilee (6). And as he entered 12. time past, that they which do such into a certain village, there met

things shall not inherit the king- him ten men that were lepers, 22. dom of God. But the fruit of which stood afar off (c): and they 13.

the Spirit (x) is love (y), joy, lifted up their voices, and said,

censure.

0.17 (r) “ The things that ye would,” i.e. up to its precepts, how much of private

every thing you wish; both what the and of national misery would be avoided,
spirit and the flesh suggest ; you cannot and how greatly would the happi-
follow the dictates of both, because what ness of individuals and of states be ad-
the one dictates is in opposition to what vanced? The internal evidence of its
is dictated by the other, so that the dic- truth, which the nature of its rules sup-
tates of one must be given up.

plies, is well commented upon in a tract 0.18.

(s) “ Led of the spirit," i. e. follow of the late Mr. Soame Jenyns, who con. the dictates of the spirit of God, or the siders it as carrying with it a greater rules of Christianity.

degree of conviction than even the pro7. 18, (t) “ Under the law.”

Under an

phecies or the miracles. See ante 179. obligation to conform to the Mosaical in- (2)

" No law.” These are princi. v. 2 3. stitutions. The great drift of this epistle ples and practices which no law can is to satisfy the converts that they were free from the bondage of those institu- (a) “ Have crucified.” This is a test v.24. tions. The first verse of this chapter is, of true Christianity: real Christians, “ Stand fast, therefore, in the liberty those who are to have

any

benefit from " wherewith Christ hath made you free, Christianity, withstand the impulse of " and be not entangled again with the their sinful propensities. According to " yoke of bondage,” (meaning the regula

Rom. viii. 13.

They who live after
tions, &c. of the Mosaic law,) and see " the flesh, shall die, but they who
ante 192, note (f).

" through the spirit. mortify the deeds
(u) “ The works of the flesh,” i. e. “ of the body, shall live." See ante 182.
the works to which a compliance with note on Rom. viii. 14.
the dictates of the flesh leads.

(6).“ Samaria and Galilee.” It has 9.11. v. 22. (x) “ The fruit of the spirit," i, e. already been noticed that it was chiefly

the things to which following the dic- in Galilee that our Saviour lived, &c. and
tates of the spirit leads.

displayed his mighty power; and so ful.
(y) “ Love," &c. Does not the filled the prophecy. Is. ix. 2. See ante
character of the gospel virtues afford 175, note on Luke v. I.
strong internal evidence of the divine (c) “ Afar off.” By the Levitical law, v. 12.
origin of the Christian religion? It in- Levit xiii. 45, 46. a leper was bound to
culcates whatever has a tendency to pro- cry“ unclean, unclean," to guard all per.
mote the private happiness of individuals, sons against approaching him, and he
the general comfort of mankind, and the “to dwell alone :" " without the
glory of God, and it inculcates nothing camp shall be his habitation."
else. If men were in all instances to act

v. 19.

V. 22.

was

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