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buried, and that he rose again the third day according to the Scriptures (p): 5. and that he was seen of Cephas (q), then of the twelve: 6. after that, he was seen of above five hundred brethren at once; of whom the greater part remain (r) unto this present, but some are fallen asleep. 7. After that, he was seen of (s) James; then of all (t) the Apostles. 8. And last of all he was seen of (u) me also, as of one born out of due time. 9. For I am the least of the Apostles, that am not meet to be called an Apostle, because I persecuted the church of God. 10. But by the grace of God I am what I am and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all yet not I (x), but grace of God which was with 11. Therefore whether it were I or they, so we preach, believed.

the

me.

and so ye

The Gospel. Luke xviii. 9. (y) JESUS ESUS spake this parable unto certain which trusted in themselves that they were righteous,

(p) v. 4. "According to the Scriptures." See ante, 137. note on John xx. 9.

(q) v. 5. "Cephas," i. e. "St. Peter." Our Lord gave him the name of Cephas when first he saw him, John i. 42.—One appearance to St. Peter, the day of the resurrection, is mentioned, Luke xxiv. 34. "They found the eleven gathered toge❝ther, and them that were with them, "saying, The Lord is risen indeed, and "hath appeared to Simon;" another in Galilee, at the sea of Tiberias, is detailed in John xxi. 1 to 25.

So that

(r) v. 6. "Unto this present." this epistle was written, whilst many who had seen our Saviour at his resurrection continued alive.

(s) v. 7. “ James;" who (probably) was with Cleophas at Emmaus. See Luke xxiv. 13. &c. ante, 139.

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ALMIGHTY and everlasting God, who art always more ready to hear than we to pray, and art wont to give more than either we desire or deserve; Pour down upon us

(t) See Luke xxiv. 36. ante, 142. (u) v. 8. "Of me." After the ascension, at St. Paul's conversion. See Acts ix. 1 to 20. ante, 65, 66.

Throwing

(x) v. 10." Not I, &c." the merit from himself upon God's gracious interposition.

(y) See ante, 169. note on Acts x. 43. and ante, 183. note on Luke vi. 37.

(z) v. 11. "As other men are, &c." Referring to a false standard. The true test is, not whether we are better than others, but whether we are as good as God has required us to be? If we are not, we have sinned, and it is no excuse for us that others have sinned more. See ante, 183. note on Luke vi. 37.

(a) v. 14. "Justified." In a condition to be treated by God's mercy as just, with his sins forgiven, cleared, absolved.

the abundance of thy mercy; forgiving us those things whereof our conscience is afraid; and giving us those good things which we are not worthy to ask, but through the merits and mediation of Jesus Christ thy Son our Lord. Amen.

The Epistle. 2 Cor. iii. 4. SUCH trust have we through Christ to God-ward: 5. not that we are sufficient of ourselves to (b) think any thing, as of ourselves; but our sufficiency is of God; 6. who also hath made us able ministers of the new testament (c); not of the letter (d), but of the Spirit; for the letter killeth (e), but the Spirit giveth life. 7. But if the ministration of (g) death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face (h) of Moses for the glory of his countenance; (which glory was to be done away;) 8. how shall not the ministration

(b) v. 5. "Think," i. e. "reason out, "collect." 1. Barr. 412.

(c) v. 6. "Testament," or "covenant," "or dispensation,” diabńuns.

(d) "Not of the letter, &c." ο γράμμαῖος, ἀλλὰ πνεύματος—not of a ceremonial, but of a spiritual religion; not of a ritual, in which many things are ordained which have no goodness in themselves, but of a system in which there is nothing which has not a tendency to make man happier and better, and to purify him, even as God is pure; not of Mosaic institutions, but of Christian virtues. See Benson's introduction, xvii.

(e) "Killeth," i. e. leadeth to death rather than life, to punishment rather than reward, because it requires uniformly and invariably a strict and literal performance. See Kidd. 423. Though the law of Moses contained a blessing, upon obedience, it contained a curse also, if they did not observe to do all the commandments and statutes which that law contained. See

of the Spirit be rather glorious? 9. For if the ministration of condemnation be glory, much more doth the ministration of (i) righteousness exceed in glory.

The Gospel. Mark vii. 31. JESUS departing from the coasts of Tyre and Sidon, came unto the sea of Galilee, through the midst of the coasts of Decapolis. 32. And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. 23. And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue; 34. and looking up to heaven, he sighed, and saith unto him, "Ephphatha," that is, "Be opened." 35. And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. 36. And he charged them that they should tell no man: but the more

Deut. xi. 26. 28.; and Deut. xxviii. 1 to 68.

(g) v. 7. "The ministration of death," i. e." the Mosaic law;" called in verse 9. "the ministration of condemnation," in opposition to what is called in verse 8. "the ministration of the Spirit ;" and in verse 9. "the ministration of righteous"ness," viz. the religion of Christ, the Christian dispensation.

(h) "Behold the face, &c." This alludes to what occurred when Moses came down from Mount Sinai with the two tables, after he had been forty days and forty nights receiving the law from God: "Behold, the skin of his face shone; and "Aaron and the children of Israel were "afraid to come nigh him: and he put a "veil on his face, till he had done speaking "with them. Exod. xxxiv. 29 to 35."

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(i) v. 9. "Of righteousness," because it treats its followers as if they had never sinned; as if they were righteous.

he charged them, so much the more a great deal they published it; 37. and were beyond measure astonished, saying, "He hath done "all things well: he maketh both "the deaf to hear, and the dumb "to speak."

Thirteenth Sunday after Trinity.

The Collect.

ALMIGHTY and merciful God, of whose only gift it cometh that thy faithful people do unto thee true and laudable service; Grant, we beseech thee, that we may so faithfully serve thee in this life, that we fail not finally to attain

(k) The better to understand this short portion of Scripture, it is necessary to see what precedes it, and to attend to the drift of St. Paul's argument. He is endeavouring to convince the Galatian converts, that it is unnecessary for them to observe the Mosaic ordinances; he therefore reminds them that it was through faith, (i. e. belief in Christ,) and not from any observance of those ordinances, that they received the Holy Ghost. He notices that it was to Abraham, long before the Mosaic law, that the promise was made; that it was made to him as a reward of faith, and that that law had nothing in its nature which could procure that absolution from sin which faith in Christ would; and he lays it down as an axiom, that a promise or covenant once confirmed cannot be annulled, and then he proceeds with this passage. The argument is this-as God had made the promise to Abraham 430 years before the law was given, the giving of the law could not abridge or qualify that promise-that in truth it was given, not with a view to any such abridgement or qualification, but was an additional bargain between God and the Israelites, to prepare the Israelites at least for the coming of the Messiah, and was intended to operate only till his coming, and to be, as he expresses it in v. 24. 66 a schoolmaster to bring them "unto Christ." It was not binding upon the Gentile converts, and there was no reason they should adopt it. See a good explanation of this passage, 1. Towns. lxix.

thy heavenly promises, promises, through the merits of Jesus Christ our Lord. Amen.

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The Epistle. Gal. iii. 16. (k) Abraham and his seed were promises (1) made. saith not (m), "And to seeds," as many; but as of but as of one, "And to "thy seed," which is Christ (n). 17. And this I say, That the covenant (0) that was confirmed before of God in (p) Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise (q) of none effect. 18. For if the inheritance (r) be of the law (s),

(l) v. 16. "Promises." One promise occurs in Gen. xii. 3. " In thee shall all families of the earth be blessed:" and another, Gen. xxii. 18. "In thy" (i. e. "Abraham's) seed shall all the nations of "the earth be blessed." St. Paul recites the former of these promises, in ver. 8. of this chapter..

(m) "He saith not," i. e. " it is not said." (n)" Which is Christ." So that Christ, and Christ only, is that seed in whom the all nations shall be blessed, and it is upon his people, without distinction, upon the whole Christian church, that this blessedness shall come.

i. e.

"the

(o) v. 17. "The covenant," "first promise to Abraham and his seed," which was made 430 years before the law was delivered to Moses. The promise in Gen. xii. was made about 1920 years before the time of Christ. The law was delivered to Moses about 1490 years before that æra: so that the interval between the

promise and the giving of the law was just

430 years.

(p) "In Christ," i. e." with reference to "him," eiç Xpis. "In Christ" is omitted in the King's MSS.

(9) "The promise," what is called in the beginning of the verse, "the covenant." "Inheritance," i. e. "the (r) v. 18. "right of partaking of the blessedness "mentioned in the promises."

(s)" Of the law, &c." i. e. "if it be "confined to those who observe the Mo"saic institutions, it is no longer referable

it is no more of promise: but|
God gave it to Abraham by pro-
mise (t).
19. Wherefore then
serveth the law? It was added
because of transgressions (u), till
(a) the seed should come to whom
the promise was made; and it (y)
was ordained (2) by angels in (a)
the hand of a mediator (b). 20.
Now a mediator is not a mediator
of one (c); but God is one (d).

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"to the promise: but as God gave it expressly by the promise, it cannot be so "confined."

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(t)" By promise," so that it cannot be of the law.

(u) v. 19. "Of transgressions," i. e. "on "account of the corruption and wickedness "of man." Jura inventa metu injusti. Hor. Sat. Lib. 1. Sat. iii. 1. 3. 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. It was, therefore, as expressed, v. 24. "their schoolmaster to bring them "unto Christ."

(x)" Till, &c." This implies that it was then to be abandoned.

"It," i. e. "the Mosaic law." (2) Ordained, &c." The meaning | perhaps is this; 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. That the law was matter of bargain between God and the Israelites, see Exod. xxiv. 3.; xxxiv. 10.; and Deuter. xxviii. 1 to 68.

(a) "In the hand," or "by the interposition."

(b) "A mediator," i. e. Moses.

(c) v. 20. "Of one," i. e. "where a "mediation occurs, there must at least be

21. Is the law then against the promises of God? God forbid: for if there had been a law (e) given which could have given life, verily righteousness (g) should have been by the law. 22. But the Scripture hath concluded all under sin, that the promise (h) by faith of Jesus Christ might be given to them that believe.

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"two parties, and the mediator must have power from all, whose interests he is to "bind."

(d) "But God is one." In the Mosaic dispensation, therefore, it could have been on God's part only that the power to Moses to annul the promise was complete: he had no authority from "all the nations "of the earth." Allusion might further be intended to the immutability of God's word. He never annuls what he once has promised. "He is not a man that he "should lie; neither 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."

(e) v. 21. “ If, &c.” ἐι γαρ ἐδόθη νόμος ὁ δυνάμενος ζωοποιησαι,ὄντως ἂνἐκ νομε ἦν ἡ δικαιοσύνη. The meaning probably is this-Had a law been given, which, considering man's frailties and the nature of the law, could have given life, righteousness would, no doubt, have depended upon compliance with that law, and none would have been treated as righteous, who had not complied; but as such a law was not given, the Scripture concluded that every one was under sin, and then introduced another 'system, by which through the grace and gift of God, even sinners were, under certain conditions, to be treated as righteous, and to receive the reward of righteousness.

(g) "Righteousness," i. e. "justification, "being in the situation of a righteous 'person."

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(h) v. 22. "Faith of Jesus Christ," i. e. a full belief that he was the Messiah, "and an implicit conviction that it is only "through his atonement and intercession, "his merits and mediation, that we can hope "to have our sins blotted out, to be treated "as righteous, and to have that blessedness "in a future state, which was mentioned in "God's promise to Abraham."

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The Gospel. Luke x. 23. 'BLESSED (i) are the which eyes "see the things that ye see: 24. for "I tell you, That many prophets "and kings have desired to see "those things which ye see, and "have not seen them; and to hear "those things which ye hear, and "have not heard them." 25. And, behold, a certain lawyer stood up, and tempted him, saying, "Master, "what shall I do to inherit eternal "life ?" 26. He said unto him, "What is written in the law (k)? "how readest thou ?" 27. And he answering said, "Thou (1) shalt "love the Lord thy God with all thy "heart, and with all thy soul, and "with all thy strength, and with all thy mind; and thy neighbour as thyself." 28. And he said unto him, "Thou hast answered right: "this do, and thou shalt live (m)." 29. But he, willing to justify himself, said unto Jesus," And who "is my neighbour?"

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"which stripped him of his rai"ment, and wounded him, and departed, leaving him half dead. "31. And by chance there came "down a certain priest that way: "and when he saw him, he passed "by on the other side. 32. And "likewise a Levite, when he was "at the place, came and looked "on him, and passed by on the "other side. 33. But a certain "Samaritan (n), as he journeyed,

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came where he was: and when " he saw him, he had compassion "on him, and went to him, 34. and "bound up his wounds, pouring "in oil and wine, and set him on "his own beast, and brought him "to an inn, and took care of him. "35. And on the morrow when he "departed, he took out two pence, "and gave them to the host, and "said unto him, Take care of him; "and whatsoever thou spendest more, when I come again I will thee. repay 36. Which now of "these three, thinkest thou, was neighbour unto him that fell the thieves?" 37. And "among the thieves?"

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(i) v. 23. "Blessed, &c." Had we lived in our Saviour's time, who would not have been desirous to have seen his miracles, and to have heard his discourses? And yet, if the well-authenticated accounts we have of them do not make 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 upon us the influence they ought? We are apt to think stronger evidence would have been irresistible, without considering the strength of what we have: till we do our duty by examining to the utmost what God has vouchsafed, we have no right to speculate upon the probable effect of more convincing proofs. Let man investigate the light God has given, and instead of complaining it is too little, he will find occasion to be thankful because it is so great.

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(k) v. 26. "The law," i. e. "the five "books of Moses."

(1) v. 27. "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: I am the Lord;" and it was probably to these passages the lawyer's answer referred. See post,-Matt. xxii. 35. (m) v. 28, Live," i. e. "have eternal "life." The question asked v.25. was, what he should do to inherit eternal life; and this concludes the answer.

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(n) v. 33. “A Samaritan," and therefore a decided enemy to a Jew. "The Jews" (John iv. 9.) "had no dealings with the "Samaritans."

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