The Epistle. Rom. vi. 19.

I SPEAK after the manner of men, because of the infirmity of your flesh for as hypocritical, in their righteousness; and therefore let us exceed them in the humility, integrity, and sincerity of ours; for since heaven and happiness lie beyond the bounds and extent of their righteousness, we must inevitaby perish and miscarry with them, if we go not farther than they. 2. Let our obedience to God's laws extend to the whole design and intention of them. In the affirmative precepts, let it reach to all the means, motives, and incentives requisite to the observance of them; in the negative precepts, let it take in all the occasions, steps, and tendencies, to the breach of them. Particularly in keeping the sixth Commandment against killing, here mentioned, let us avoid all rash and causeless anger, all malice and hatred, that naturally lead to it; for malice is a frequent occasion and forerunner of murder, and St. John tells us, that "he that hateth his brother is a murderer," (1 John iii. 15 ;) for hatred is attended with a desire of taking away the object of it, either by himself or another. Moreover, let us avoid all virulent and opprobrious speeches, such as calling our brother Raca, or fool, a vain, empty, witless, and wicked fellow; which commonly provoke to rage, and draw on murder. In short, "let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from us, with all malice;" especially when we draw nigh to holy things; and let us "be kind one to another, tender-hearted, forgiving one another, as God for Christ's sake hath forgiven us;" reconciling ourselves to our greatest foes. And let that be done quickly, lest it be too late; and so, by living in peace and charity with God and man here, we shall live in eternal peace and joy with both hereafter. Dr. Hole.

(65.) The Collect for the day beseeches the Lord of all power and might, who is the author and giver of all good things, to graft in our hearts the love of his name, to increase in us true religion, to nourish us with all goodness, and of his great mercy to keep us in the same. The Epistle for the day is the latter part of the same chapter, from whence that for the last Sunday was taken; where

uncleanness, and to iniquity, unto iniquity: even so now yield your members servants to righteousness, unto holiness. For when righteousness. What fruit had ye then in ye were the servants of sin, ye were free from those things, whereof ye are now ashamed? for the end of those things is death. But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord. (66.)

the apostle having shewed the new converted Romans the efficacy of Christ's death, for the killing of sin, and the virtue of his resurrection for the quickening of them to a life of righteousness, he exhorts them to a conformable practice. To which end, he here in the close of the chapter accommodates himself to their weakness, and labours to convince them of the great danger of their former sinful courses, and likewise of the safety and happiness that is to befound in the ways of righteousDr. Hole.

ness.

(66.) In drawing a comparison in this passage between a state of sin and holiness, St. Paul does not set himself here to prove, as might most easily be proved, that the toil and drudgery of a course of vice is insupportable: and that men would have unanswerable objections to religion, should it impose upon us commands, in any degree so slavish and tyrannical as our own lusts and passions do; but, as he is treating with converts, that had broken their chains, and asserted their native liberty, he therefore contents himself with the mention of such consequences, as that service, even when for- . saken, does naturally produce. Of these one present and inseparable effect is "shame;" which, to a mind of any ingenuity, must needs be very grating and terrible: for what can make a man amends for the continual reproaches of his own breast, and the reflections of having long persisted in facts which cannot be remembered without the utmost confusion? On the contrary, when we are happily got loose from this tyranny, and become our own men, reason never fails to justify, nor conscience to applaud, our better choice. And these are satisfactions so suited to human nature, that all the commendations, nay, all the honours and rewards, capable of being bestowed by the whole world upon an ill action, are not an equivalent for the private pleasure and peace, which result from a testimony within, borne even to the most traduced, afflicted, and persecuted virtue.

Again; the "end of these things is death;" death of the body, even when renounced and re

The Gospel. St. Mark viii. 1. IN those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them, I have compassion on the multitude, because they have now been with me three days, and have nothing to eat: and if I send them away fasting to their own houses, they will faint by the way for divers. of them came from far. And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness? And he asked them, How many

pented of: but otherwise death, that is, infinite and irreversible misery of body and soul both. And what a lamentable consideration is this, that after inconceivable labour and pain, a man hath not only purchased reproach and self-condemnation, but ensured to himself remorse and torment, without interval or end? Whereas, by employing his time in the gentle and agreeable service of God, he acts every day more and more in compliance with the dictates of reason, advances and improves human nature, exults and triumphs with inward peace and joy, which carry him through his work with alacrity and delight; but when that work is brought to a conclusion, he is paid, and overpaid, for all the difficulties in it, by a bliss, of which all his former satisfactions were foretastes and pledges: a bliss therefore styled "life," because all that is dear and desirable, is implied and included in it; and a bliss that is life indeed, because subject to no decay from within, nor to any destruction from without.

There is yet one very remarkable circumstance behind, greatly to the advantage of a holy life. It is that the "death" inflicted upon sin is the 66 wages" of it; what God hath expressly threatened and given men sufficient warning of; and therefore what they, who know beforehand upon what terms they enslave themselves, and who have so many assistances and opportunities put into their hands of being free and happy, do by their obstinacy deserve. But the "eternal life," awarded to good men, is what the very best of them neither do, nor ever can deserve. For what can we deserve of reward hereafter for embracing that virtue which so amply rewards its own practice here? How can a happiness be strictly merited, between the eternity whereof, and the very short term we serve for it, there is no manner of proportion? What claim can an obedience lay, which is interrupted with multitudes of backslidings and neglects, each whereof would in rigour evacuate its title? We may indeed deserve our punishments, because sin Is our own, entirely our own act; but can we, with any good sense, be said to deserve a recompense, and such a recompense, for acts, not entirely, not ori

loaves have ye? And they said, Seven, And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people. And they had a few small fishes; and he blessed, and commanded to set them also before them. So they did eat, and were filled. And they took up of the broken meat that was left, seven baskets. And they that had eaten were about four thousand. And he sent them away. (67.)

ginally, ours; and that at his hands too, whose free grace and good spirit it is that worketh in us both the will and the deed? Most justly, therefore, doth the apostle put the difference here between "wages" and "gift" that is the effect of justice, this of bounty; a bounty not inclined by any consideration moving it on our part; but redounding to, and descending upon us, by and for the sake of a person who hath, it must be confessed, merited it to the uttermost even Jesus Christ, whose servants we are, who condescended to purchase it at the price of his own blood: and therefore not unto us be the praise, or any part of it, but unto him be honour, and glory, and thanks, "for this his unspeakable gift." Dean Stanhope.

(67.) Since the necessities of our brethren in want are by far more and greater, than the liberality of the wealthiest and most open-handed men can possibly supply; it is absolutely necessary that we should make some distinction. Wherein we shall do well to imitate our Lord's conduct, as exemplified by this miracle, in the following particulars.

That we generally bestow our charity upon such, as are least in a condition of sustaining themselves; for that which the desert was to these multitudes, the same in effect are old age, maimed limbs, long sickness, multitude of helpless children, and the calamities which more immediately and visibly come from the hand of God, to the poor in general. They disable them, I mean, from furnishing themselves by painful labour and honest industry; and in so doing, they lay them at our doors, and charge us with them; but as for them, whom pride or profusion, sloth or vice, have reduced; them, who continue poor only because they will not take any trouble to be otherwise: the laws of God have not commanded, and those of men wisely discountenance, the same compassion for such. To them, who make wandering and beggary a trade, and choose the shame, but ease, of that, before an honest and laborious livelihood, the best and truest charity, is what Solomon, and our own laws have prescribed, "a scourge for the sluggard, and a rod for the fool's back." Want, then, involuntary

(68.)

The Collect.

O GOD, whose never failing providence ordereth all things, both in heaven and earth; we humbly beseech thee to put away from us all hurtful things, and to give us those things which are profitable for us, through Jesus Christ our Lord. Amen.

The Epistle. Rom. viii. 12.

BRETHREN, we are debtors not to the flesh to live after the flesh: for if ye live after the flesh, ye shall die; but if ye through

want, is the proper recommendation to our pity and relief. And this is to be rated, not always according to what men stand in need of, but sometimes according to the circumstances from which they are fallen: not always according to what they endure, but often by their being more or less destitute of remedies and helps against it. This gives the widow and the fatherless, the outcast and the stranger, a double title to our pity; if their necessities be the same with those of other persons, who yet have relations and friends, to assist and take care of them.

Once more, this action of our Lord instructs us, that it suffices, if our charity minister to present necessities; without thinking itself obliged to provide either that which is superfluous, or so much as may arm men against future contingencies. It shews us too, that managery is an ornament, and an advantage to our charity. And to this purpose that advice of St. Paul is highly commendable, that men would contrive their distributions so, as to be regular and easy, by "laying up in store of that which God hath prospered them with," (1 Cor. xvi. 2,) as their affairs will permit. Thus would our alms be always in readiness, and the poor would have a separate purse: a fund that, by rising insensibly, would be parted with less grudgingly; a tribute due for our successes; a most reasonable return to Him, from whom we receive our all; nay, who condescends to accept a part of his own again, as not only paid back, but given to himself; and who will not fail in his own time and way to recompense it accordingly, either before, or at, the last great day of account. DEAN STANHOPE.

(68.) The Collect for the day beseeches God, whose never-failing providence ordereth all things, both in heaven and earth, to put away from us all hurtful things, and to give us those things which be profitable for us.

Now the things hurtful to us are chiefly the works of the flesh, which lead us to death and damnation; and the things profitable for us are

ye shall live. For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit that we are the children of God. And if children, then heirs; heirs of God, and joint-heirs with Christ: if so be that we suffer with him, that we may be also glorified together. (69.)

The Gospel. St. Matt. vii. 15. BEWARE of false prophets, which come

the fruits of the Spirit, which lead to life and salvation. Accordingly the Epistle for the day treats of both these, exhorting us to put away the one, and to put on the other.

The Gospel is another part or portion of our blessed Saviour's sermon on the mount, wherein he cautions his disciples and followers against false prophets and teachers; letting them know the manner and ends of their coming, and giving them some marks of distinction to discover and discern them by. Dr. Hole.

(69.) From this Epistle we are instructed in the following lessons.

1. From our not being debtors to the flesh, we are taught to abandon all the sinful lusts and desires of it, and that too upon pain of death and damnation; for, if we live after the flesh, we shall die. Indeed to satisfy the ordinary and natural cravings of the flesh, is necessary to preserve our bodily life; and to gratify the unlawful and irregular motions of it, will bring upon us death temporal and eternal.

2. Being debtors to live after the Spirit, let us labour to discharge that obligation, by giving up ourselves to the guidance and conduct of God's Holy Spirit, following the direction of his light, and the influence of his grace in all our ways. This is to walk "worthy of the vocation wherewith we are called," and to "walk as becometh the Gospel of Christ;" which will stand the trial of the last day, and secure to us the reward of eternal life; "for there is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit."

3. From the great privilege of sonship granted to all such, we may learn to behave ourselves as the sons and children of God. The duty of children, we know, is to love their parents with a hearty and entire affection; to show to them obedience; to place a trust and confidence in them, and a dependence upon their care and provision for them; and in like manner should we consider

to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits: do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit; neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father, who is in heaven. (70.)

enabled to live according to thy will, through Jesus Christ our Lord. Amen.

The Epistle. 1 Cor. x. 1. BRETHREN, I would not that ye should be ignorant how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud, and in the sea; and did all eat the same spiritual meat, and did all drink the same spiritual drink; (for they drank of that spiritual Rock that followed them; and that Rock was Christ.) But with many of them God was not well pleased; for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as

(71.)

The Collect.

GRANT to us, Lord, we beseech thee, the spirit to think and do always such things as are right that we, who cannot do any that is good without thee, may by thee be

it our bounden duty to love, to show our obedience to, and to place our trust and confidence in, our heavenly Father.

4. From God's making all his sons heirs, we learn the exceeding great honour and dignity, to which Christianity brings its followers; it makes them heirs at present, and, if they act in a manner worthy of their Christian profession, will shortly enter them into the possession of a kingdom, and that not an earthly fading kingdom, that soon vanishes away, but a kingdom in heaven, that never can be moved or taken from them. "Now are we the sons of God," saith the apostle, "but it doth not yet appear what we shall be; this we know, that when he shall appear, we shall appear with him in glory."

Dr. Hole.

(70.) Our Saviour in this passage warns his disciples against two sorts of deceivers; "false Christs," or such as should pretend to be the Messiah; "false prophets," or such as should pretend to own Christianity, but should draw persons away from the simplicity of the Gospel. The ground of his caution is, "they come in sheep's clothing, but inwardly are ravening wolves:" that is, they make fair pretences to strictness in religion, with which their real character is at variance. Hence we may learn,

1. That such as go about to seduce others, usually pretend to extraordinary measures of sanctity themselves, that they may raise an admiration among those, who judge of saints more by their looks than their lives; more by their expressions than their actions. What pious looks and devout

were some of them: as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of sergestures; what long prayers and frequent fastings, were observed by the hypocritical Pharisees, be yond what Christ and his disciples ever practised!

2. From the rule laid down by our Saviour, " by their fruits ye shall know them," we may learn, that the best method that we can take for judging of teachers pretending to be seut by God, is to examine the design and tendency of their doctrines, and the course and tenor of their conversations. Good teachers, like good trees, will bring forth "the good fruits" of truth and holiness: but evil men and seducers, like corrupt trees, will bring forth error and wickedness in their life and doctrine.

BURKITT.

(71.) The Collect for this day beseeches God to grant to us his Spirit: to think and do always such things as be rightful, that we, who cannot do any thing that is good without him, may by him be enabled to live according to his will. Accordingly, the Epistle for the day teaches us to think aright concerning the Church, both under the Law and under the Gospel; and likewise to do aright by the directions of it under both dispensations. And be cause, of ourselves, we can neither think nor do as God would have us, we are to implore the assistance of his Holy Spirit, to enable us to please him in both. Lest Christians now should boast of higher and greater privileges than the Jews had of old, and so be exalted above measure by the abundance of the Gospel revelations; the apostle tells them, that the Israelites of old were the people of God as well as we, and had the like favours and miraculous works vouchsafed to them under the Law, as

pents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed, lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. (72.)

The Gospel. St. Luke xvi. 1. JESUS said unto his disciples, There was a certain rich man who had a steward; and the same was accused unto him, that he had wasted his goods. And he called him, and said unto him, How is it that I hear this of thee? Give an account of thy stewardship; for thou mayest be no longer steward. Then

are now afforded to us under the Gospel; and as they were punished for their ingratitude and abuse of God's mercies, so we may not hope to go unpunished, if we run into the like enormities.

In the Gospel for the day we are presented with the parable of the master and the unjust steward: in which are figuratively represented to us, 1. The great bounty and goodness of God in dispensing his blessings. 2. The great injustice and unfaithfulness of men in wasting and abusing them. 3. The great danger and difficulties that ensue upon so doing. And, 4. The best means to prevent these evils, and to turn the good things to a better account.

Dr. Hole.

(72.) The history of Moses, as referred to in the several instances mentioned in this Epistle, leads us to examples of God's severity, even upon his chosen and covenanted people; and shews, that Christians cannot, by being such, promise themselves exemption from the like judgments, if they shall, by the like disobedience, render themselves obnoxious to his angry justice. But the inference, which, in the infancy of the Christian Church, St. Paul could ground upon parity of reason, and in comparison with the Jews only; we, in these latter ages, may strengthen from matter of fact; and events that have already befallen this Christian Church itself. The parts of it, once most conspicuous and flourishing for soundness of faith, and piety of life, have long since been overrun with Mahometism and barbarity. The light of the Gospel is taken away from them, and they are once more given up to the blackest darkness of sin and infidelity. Nor is the case thus with whole nations only, who have been abandoned by God, after having first abandoned themselves to wicked

him, Take thy bill, and sit down quickly, and write fifty. Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ness; but, where the truth is still professed, with private persons also, whose punishments resemble those of the Israelites, where their transgressions have done so. For how often does the wisdom of Providence exert itself, in undoing men by their own foolish choice? How common a thing is it, for the sensual and the worldly to have his inordinate desires gratified to his manifest detriment; and those honours, or riches, or pleasures, which he sought, as the most desirable blessings of life, made his curse, and his ruin? How frequently do discontent and distrust, weariness and impatience, delay, or utterly put by, those good, and hasten or occasion those evil things, which, by waiting the leisure, and submitting to the methods, of the great Governor of the world, would be ordered infinitely more to our advantage? But especially (which is the punishment, common to all the instances of disobedience recited in this Scripture, and which indeed is the heaviest of them all) how certain are the vicious dispositions and practices, contrary to our vows and our duty, to bring us under that com mon fate of the rebellious Israelites, of being excluded the land of promise: and so, whatever be our portion in the wilderness of this world, to cut off all access to the heavenly Canaan?

In one word, no covenant can be more solemr and express, than that between God and his ancient people. No promises on his, no engagements on man's part, more firm. The marks and miraculous appearances of his presence and favour were then as evident and as glorious; their privileges and deliverances were as distinguishing and valuable, as the condition of that Church could admit.. Yet, all this notwithstanding, when they so foully violated their part, they did at the same time re