Sidor som bilder

7. And, behold, the (o) angel of the || “ hand of Herod, and from all

Lord came upon him, and a light | 6 the expectation of the people
shined in the prison : and he 6 of the Jews."
smote Peter on the side, and
raised him up, saying, “ Arise up The Gospel. Matt. xvi. 13. (9)

« quickly." And his chains fell When Jesus came into the coasts 8. off from his hands. And the angel of Cesarea Philippi, he asked

said unto him, “ Gird thyself, his disciples, saying, “ Whom do
« and bind on thy sandals :" and " men say that I, the Son of man,
so he did. And he saith unto him, 6 am ?" And they said, “ Some 14.

“ Cast thy garment about thee, " say that thou art John the 9. 56 and follow me.” And he went “ Baptist ; some, (s) Elias; and

out, and followed him; and wist others, Jeremias, or one of the
not that it was true which was “ prophets." He saith unto them, 15.
done by the angel; but thought " But whom say ye that I am ?”
he saw a vision. When they were And Simon Peter answered and 16.
past the first and the second ward, said, “ Thou art the Christ, the
they came unto the iron gate that " Son of the living God.” And 17.
leadeth unto the city, which Jesus answered and said unto
opened to them of his own ac him, “ Blessed art thou, Simon
cord: and they went out, and “ Barjona (t): for flesh (u) and
passed on through one street; blood hath not revealed it unto

and forthwith the angel departed - thee, but my Father which is 11. from him. And when Peter was " in heaven. And I say also unto 18.

come to himself, he said, “ Now “ thee, That thou art (x ) Peter ;
" I ) know of a surety that the " and upon (y) this rock I will
" Lord hath sent his angel, and - build my Church; and the
" hath delivered me out of the || “ gates (z) of hell shall not pre-



[ocr errors]

(0) For “ the angel,” the reading should be “ an angel."

()“ I know,” &c. This miracu. lous deliverance was calculated to confirm Peter's faith (if it could have required confirmation), was a reward to him for his former intrepidity, and an assurance that God could deliver by su

pernatural means.
0.13. (q) See Clarke's 18th Sermon, 213.
4. (s) « Elias.” Why Elias ? The

reason is obvious: the Jews were expect.
ing the Messiah, from the prophecy,
Dan. ix. 15. ante 63. and from taking
the prophecy in Mal. iv. 5. (“ Behold
" I will send you Elijah the prophet,
“ before the coming of the great and
“ dreadful day of the Lord ") in a
literal sense, they supposed that Elias

must first come.
v. 17. (1) “ Barjona," i. e. the son of Jona;

he is called “ the son of Jona or Jonas,"
John i. 42.-xxi. 15, 16, 17.

(u) • Flesh and blood,” &c. i.e. you v. 17.
have collected it not from human tes-
timony, but from the miracles I have
wrought, which are the testimony of God.

(x) “ Peter," i. e. a rock, or foun- v, 18. dation stone: he was at first called Simon only (see Matt. X.4.-John i. 42.) and when Jesus saw him, he said unto him, thou shalt be called Cephas, which is, by interpretation, a stone. John i. 42.

(y)“ Upon this rock," i.e. upon v.18. such faith, courage, constancy, &c. as thine. In Eph. ii. 20. the church is considered as “ built upon the founda“ tion of the apostles and prophets, “ Jesus Christ himself being the chief “ corner-stone, in whom all the building “ fitly framed together, groweth unto a “ holy temple in the Lord.”

(z) “ Gates of hell," j.e, the coun- v.18.

" vail against it. And I will give || love toward thee, that we loving
6 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.
s whatsoever thou shalt loose
6 on earth shall be loosed in

The Epistle. Rom. vi. 3.
« heaven.”

Know ye not, that so many of us as were (6) baptized into Jesus

Christ were baptized 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.
v. 19. (a) “ Whatsoever," &c. In Matt.

xviii. 18. our Saviour says to his dis-
ciples 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,
" 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.

(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 of elsewhere considers the converts as identified 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
"6 God, who hath raised him from the
" dead.” So Col. ii. 1. " If ye then
6s be risen with Christ." &c. and St. Peter
states it as the object of our Saviour's
suffering, “ that we being dead to sin,
“ should live unto righteousness." If

[ocr errors]

(d) For “ by the glory" read “into “ the glory." The object is by shew, ing to what state our Saviour was raised to infer to what state we should pass by our baptism.

(e) is lf,&c. i.e. if our figurative | death unto sin is like Christ's death, our

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

be also in the likeness of his re u shall exceed the righteousness 6. surrection : knowing this, that s of the scribes and Pharisees, our old man is crucified with him, 66 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 not serve sin. For he that is dead " them of old time, Thou shalt is freed (f) from sin. Now if we “ not kill; and whosoever shall be dead (3) with Christ, we be kill shall be in danger of the lieve that we shall also live with c judgement: but I say unto you, 22. him: knowing that Christ, being “ That whosoever is (k) angry raised from the dead, dieth (b) no 56 with his brother without a cause more; death hath no more domi u shall be in danger of the judge. nion over him. For in that he “ ment (1): and whosever shall died, he died unto sin once : but cc say to his brother, Raca, shall

in that he liveth, he liveth unto “ be in danger of the council: 1. 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.

66 thy gift to the altar, and there

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

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

resurrection, our future life, will be like

bis, to holiness and purity. If we have Į ted so as to resemble his death, our new.

Bess of life will be like his, entirely free

from sin. M. V) “ Freed from sin." No longer

under its power : exempt from its domi. bisa; be that is dead, can no longer com

6" Dead with Christ,” i.e. if our denh tato sin resembles his : if we are really as dead unto sin as we ought to

9. (b) “Dieth no more," &c. As he

deth do moře, so must our death unto she complete also : and as death hath to more dominion over him, we must take care that it doth not obtain the dominion over us. See ante 126. notes on 10, 11.

(1) 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 object;
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.21.
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

e n, because

hiles thou art ersary

“ and go thy way; first be recon The Epistle. Rom. vi. 19.
ciled (m) to thy brother, and I SPEAK (0) after the manner of
then come and offer thy gift.

men, because of the infirmity Agree with thine adversary

of your flesh: for as ye have quickly, whiles thou art in the

yielded (P) your members serway with him ; lest at any time

vants to uncleanness and to in- the adversary deliver thee to

iquity, unto iniquity; even so " the judge, and the judge deliver

now yield your members servants thee to the officer, and thou be 26 cast into prison.

to righteousness, unto holiness. Verily I say

For when ye were the servants of 66 unto thee, Thou shalt by no

sin, ye were free from righteous(6 means come out thence(n), till

ness (9). What fruit had ye then " thou hast paid the uttermost

in those things whereof ye are “ farthing.”

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 I The Gospel. , Mark viii. 1.() great mercy keep us in the same, In those days, the multitude be. through Jesus Christ our Lord. ing very great, and having nothing Amen.

to eat, Jesus called his disciples

degrees of punishment in the next world standings are at present weak as to these
according to the extent of the guilt, by matters; and I shall therefore be more
referring to well known degrees of punish intelligible.
ment in this world.

() “. As ye have yielded,” &c. i.e. 7.24. (m) “Be reconciled,” rather “obtain all that is required is, that you should

“ reconciliation from.” The case sup now serve God to the same extent to posed is, that thy brother hath something which you before served sin, &c. against thee.

(0) i Free from righteousness," i.e. 0.26. (n)“ Come out thence.” The mean owning no submission to it, paying no

ing probably is, if you make no conces regard to it.
sion, do nothing to bring your adversary (r) “ Free from," i.e. discharged from
to reconciliation, but stand upon the the service of.
stria right of your case, you must look (s) “ Wages,” &c. Sin brings death,
for nothing beyond the strict right; as and this as a debt of justice: Righteous-
law is invariable, admitting no relaxation ness produces eternal life, as the free gift
in any case, you must expe&t no relaxa of God: the former due as of right, the
tion ; you can receive nothing but what latter conferred gratuitously : the former
the strictness of law says is due to you ; corresponding exactly with our demerits,
and you must pay whatever the strictness the latter abundantly exceeding all we
of law says is due from you.

can deserve. v. 19. ()“ speak," &c. i.e. I adopt a (t) A similar miracle is recorded,

similitude from common life, the obe ante 88. John vi. i. which is also to be dience of servants, because your under || found Mark vi, 35. The two miracles

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 s been with me three days, and he sent them away. 46 have nothing to eat : and if I 6 send them away fasting to their r own houses, they will faint by

Eighth Sunday after Trinity. 6 the way:" for divers of them 4. came from far. And his disciples

The Collect. answered him, “ From whence O God, whose never-failing pros6 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?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 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 morthem. So they did eat, and were tify (a) the deeds of the body (6), 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.

(u) “ The wilderness." According to Matt. xv. 29. it was near the sea of Gali. 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 nothing 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
1 " 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 Christianity ; from a sense that it is your duty.

(a) “ Mortify," i. e. overcome, resist v. 12. the gratification of.

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

« FöregåendeFortsätt »