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(1) according as God hath dealt | doctors, both hearing them, and to every man the measure of faith. asking them questions. 47. And 4. For as we have many (u) mem- all that heard him were astonished bers in one body, and all members at his understanding and answers. have not the same office; 5. So 48. And when they saw him, we, being many, are one body in they were amazed: and his mother Christ, and every one members said unto him, “ Son, why hast one of another.

“ thou thus dealt with us? behold,

thy father and I have sought The Gospel. Luke ii. 41.

“ thee sorrowing.” 49. And he Now his parents went to Jerusa- said unto them, “ How is it that lem every year at the feast of the

“ye sought me? wist ye not that passover.

42. And when he was “ I must be about (v) my father's twelve years old, they went up « business?" 50. And they unto Jerusalem after the custom of derstood not the saying which he the feast. 43. And when they had spake unto them. 51. And he fulfilled the days, as they returned, went down with them, and came the child Jesus tarried behind in

to Nazareth, and was subject unto Jerusalem; and Joseph and his them : but his mother kept all these mother knew not of it. 44. But sayings in her heart. 52. And they, supposing him to have been Jesus increased in wisdom and in the company, went a day's stature, and in favour with God journey; and they sought him and man. among their kinsfolk and acquaint

45. And when they found Second Sunday after the Epiphany. him not, they turned back again to

The Collect. Jerusalem, seeking him. 46. And Almighty and everlasting God, it came to pass, that after three who dost govern all things in days they found him in the tem- heaven and earth ; Mercifully ple, sitting in the midst of the hear the supplications of thy peo

ance.

the Spirit: and the answer to this kind of pride occurs, 1 Cor. iv. 7. “ who “ maketh thee to differ from another? " and what hast thou that thou didst not “ receive ? Now if thou didst receive it, “why dost thou glory as if thou hadst “ not received it."

(t) “ According, &c." that is, “ upon “ the conviction that it is God that has “ allotted to each such powers as he “ thought fit.” The same notion is thus expressed, Eph. iv. 7. “ unto every one “ of us is given grace (i. e. talents) ac“cording to the measure of the gift of “ Christ."

(u) v. 4. “ Many members, &c.” This idea is very much enlarged upon, 1 Cor. xii. and Eph. iv. 3. to 16. The substance of the argument is this : no one ought too much to value himself because the spiritual gifts with which he is endowed are of the

highest kind, nor should any one be undervalued because the gifts intrusted to him are of a lower degree : the highest and the lowest must all be exercised; they are all conferred; and the object of conferring them is, not to aggrandize the individual, or advance his glory, but to forward the general interests of Christianity, and advance the glory of God. All of them, however they may differ, proceed from the same high original, and have all the same high object. Each man has what is intrusted to him, not for his own sake, not from his own merit, not for his own honour, but for the sake of the Christian cause. The passage in 1 Cor. xii. will be found, post,- and part of the passage in Ephes. iv. post.

(v) v. 49. “ My Father's," i.e. “God's." 'Εν 7οίς le παίρος.

ple, and grant us thy peace all the therly love; in honour preferring days of our life, through Jesus one another ; 11. not slothful in Christ our Lord. Amen.

business; fervent in spirit; servThe Epistle. Rom. xii. 6.

ing the Lord; 12. rejoicing in Having then (r) gifts differing hope; patient in tribulation; conaccording (y) to the grace that is tinuing instant in prayer; 13. disgiven to us, whether prophecy, let tributing to the necessity of saints; us prophesy according to the

pro- given to hospitality. 14. Bless (d) portion (2) of faith ; 7. or mi

them which persecute you: bless, nistry, let us wait on our minister

and curse not. 15. Rejoice with

them that do rejoice, and weep ing; or he that teacheth, on teaching; 8. or he that exhorteth, on

with them that weep. 16. Be of exhortation : he that giveth, let

the same mind one toward another. him do it with (a) simplicity; he

Mind not high things, but conde

scend to men of low estate. that ruleth, with diligence; he that sheweth mercy, with cheer

The Gospel. John ii. 1. fulness. 9. Let love (6) be with. And the third day there was a out dissimulation. Abhor that marriage in Cana of Galilee ; and which is evil; cleave to that which the mother of Jesus was there :

10. Be kindly affec- 2. and both Jesus was called and tioned one to another with bro- his disciples (e) to the marriage.

is good.

(z) v. 6. “Gifts," i.e. “spiritual gifts ;" “the extraordinary powers conferred upon " the first members of Christianity, to en“ able them to accomplish its propagation."

According to the grace that is given us," that is, “according to what "God has thought fit of his mere grace to “ bestow; it is his gift, not our acquisi"tion."

(z) “ Proportion of faith." Faith is here used to signify not the act of man's mind in believing, but the act of God in confiding; and the meaning is, according to the extent of the gift conferred upon us.

(a) v. 8.“ Simplicity,” i.e. either “Ho. “ nesty," Liberality,” (as the word is rendered, 2 Cor. viii. 2.) or, “ singleness " of heart," with no double motive, with only one object.

(6) v. 9.« Let Love, &c.” It is peculiar to the systems of morality in the Old and New Testament, that they inculcate every virtue which has a tendency to advance the happiness of man, and no other, and that they prohibit whatever has a contrary tendency. This is considered as affording strong internal evidence that they had their origin from God. Let any one review his past life and compare it with the rules of conduct prescribed in the Bible, and then fairly ask himself whether

much of the uneasiness and distress he has suffered is not referable to a deviation from these rules?

(d) v. 14. “Bless, &c.” Is there any other system which contains such a precept as this ! and yet its benevolence is not greater than its wisdom. How well suited was it to the circumstances in which the Apostles were placed ! how well calculated to soften, what they were most likely to experience, the evils of persecution ! It would tend to lessen the virulence of the persecutors, and the sufferers would be able the better to bear up against their afflictions, if they knew they were undeseryed, that they had given no occasion for what they endured, and that they must ulti. mately receive their reward from God. Our Saviour inculcates the same doctrine, (Matt. v. 43, 44.) “ Ye have heard that it I hath been said, thou shalt love thy neigh“ bour, and hate thine enemy: but I say “ unto you, love your enemies, bless them “ that curse you, do good to them that “ hate you, and pray for them which de“ spitefully use you, and persecute you."

(e) v. 2. “His disciples." St. John, therefore, who was one of them, was probably in the house when this miracle was performed ; and many of our Saviour's other miracles were done in the sight of St. Matthew and St. John.

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(t) according as God hath dealt -l drunk, then that which is to every man the measure of faith urse: but thou hast kept the 4. For as we have many (u) mer! rood wine until now.” 11. This bers in one body, and all mem! eginning of miracles did Jesus in have not the same office;

Cana of Galilee, and manifested we, being many, are one 1. forth his glory; and his disciples Christ, and every one i

believed on him. one of another.

Third Sunday after the Epiphany.

mere The Gospel. Luke i

The Collect. Now his parents w

vette, Almighty and everlasting God,

ng lem every year at t

mercifully look upon our infirW or

mities, and in all our dangers and passover. 12. A

- Jesus twelve years o

necessities stretch forth thy right

waterto Jerusalem

like they

hand to help and defend us, the feast. 1".

Juta & And through Jesus Christ our Lord. fulfilled the

Amen.

raw out the child !

ile governor The Epistle. Rom. xii. 16. Jerusal

cthey bare it. Be not wise in your own conceits. mothes i

Ji the feast

17. Recompense (h) to no man ther, vi that was made evil for evil

. Provide (i) things in 1

in whence it was, (k) honest in the sight of all men. je

which drew the 18. If it be possible, as much as de governor of the lieth in you, live peaceably with midegroom, 10. and all

men. 19. Dearly beloved, Every man

avenge not yourselves; but rather doth set forth give place unto wrath : for it is (1) and when men have written,

written, “ Vengeance is mine; I wan," Not a word of dis

“ or railing for railing, but contrary-wise ***our applies it to his mo

" blessing :" and reminds us, (1 Pet. ii. 23.) in Wall on the cross, John xix. of the example of our Saviour, “who Umbus therefore saw his mo- “ when he was reviled, reviled not again ;

deciple standing by, whom “ when he suffered, he threatened not, but

how maith unto his mother, “ committed himself to Him that judgeth Behande thy son; then saith he “ righteously.” les plus, Behold thy mother." It

(i) Rom. xii. 17. “ Provide, &c.” i.e. apped that he purposely used “ Guard against any thing which may hurt Ina thut the making her an object

“your reputation, attend to what will ad#doration, which he foresaw

“vance it." The same expression occurs la done, might not be justified by 2 Cor. viii. 21. where this must be the mouline mark of respect froin him meaning; and the original uses the same

words in both passages. The passage here code 17 " Necompense, &c." Solomon is προνούμενοι καλά ενώπιον πάνίων ανθρώπων

the same advice, (Prov. xx. 22.) that in Corinthians προνου μενοι καλά ου μόνον The thou, I will recompense evil: ενώπιον Κυρίου, αλλά και ενώπιον άνθρωπον.

but on the Lord, and he shall save (k) v. 17. “ Honest," i.e. “well thought Histo" Mo St. Paul exhorts, (1 Thess. v. HT" He that none render evil for evil

(l) v. 19. “ Written." The passage is Hide any man : but ever follow that Deut. xxxii. 35. “ To me, (saith the Lord)

het in good both among yourselves, “ belongeth vengeance, and recompence." Ho all men." St. Peter also directs, And accordingly, he is appealed to (Ps: lite... 9.) “ not to render evil for evil, 1 xciv. 1.) as Him to whom vengeance is

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" will repay, saith the Lord.” the (n) mountain, great multi20. Therefore if thine enemy

tudes followed him. 2. And, behunger, feed him; if he thirst, hold, there came a leper and wor. give him drink: for in so doing shipped (0) him, saying, Lord, thou shalt (m) heap coals of fire

“ if thou wilt, thou canst make on his head 21. Be not over- me clean.” 3. And Jesus put come of evil, but overcome evil forth his hand, and touched him,

saying, “I (p) will; be thou

“ clean :” And immediately his The Gospel. Matt. viii. 1.

leprosy was

was cleansed. 4. And When he was come down from Jesus saith unto him, “See thou

with good.

* If

appropriated : “O Lord God, to whom

(n) v. 1.“ Mountain," the place where vengeance belongeth, O God, to whom

he had been delivering that admirable dis“ vengeance belongeth, shew thyself.”

course called his Sermon on the Mount (m) v. 20. “ Heap, &c.” This probably contained in the 5th, 6th, and 7th chapters alludes to the method of melting metals in of St. Matthew. a crucible: as by heaping coals of fire on

(o) v. 2. “ Worshipped, &c." Can it the head of a crucible the hardest metals

be supposed that our Saviour would withare melted, so by heaping acts of kindness out rebuke or explanation have suffered on the head of an enemy, we should en- himself to have been worshipped, much deavour to melt bim into goodwill towards less that he would have rewarded the worus ; and so according to what follows, to shipper, had he not been a proper object overcome his evil by our good acts, his of worship: and he would not have been animosity by our forbearance. The pas

a proper object of worship, had he not sage is taken from Prov. xxv. 21.

been God. They are our Saviour's own " thine enemy be hungry, give him bread words, “ It is written, Thou shalt worship " to eat, and if he be thirsty, give him the Lord thy God, and him only shalt thou " water to drink; for thou shalt heap coals serve. Matt. iv. 10.;" and the caution " of fire on his head, and the Lord sball

used against false worship, the worship of " reward thee.” It has been supposed that

any but the true God, may be seen from the heaping coals of fire upon the head of the conduct of Barnabas and Paul, an enemy may mean still further, that if

Acts xiv. 14., &c. and from that of the he is not touched by our acts of kindness

angel, Rev. xix. 10. Rev. xxii. 8, 9. There towards him, those acts will bring upon him

are many other instances in which our heavier punishment from God O but is it sa

Saviour before his crucifixion, suffered consistent with the spirit of Christianity, himself to be worshipped, Matt. ix. 18.that we should act from such a motive?

Matt. xiv. 33.-John ix. 38. and after his See 10 Augustine 335. de tempore Sermo. resurrection his disciples held him by the 168. and 4 Augustine 375. on Rom. propos. feet, and worshipped him, Matt. xxviii. 9. 71. So Jerome in loco “ heap, &c." says, At another time, when they saw him on the " that when he perceives coals of fire are mountain in Galilee, they worshipped him, "heaped upon him by that mercy he did Matt. xxviii. 17.; and when he was parted “ not deserve, he may shake them off, that

from them, and carried up into heaven, " is, be changed, and love you. But if you they worshipped him. Can we then hesi" do this that something worse may come tate to make him an object of our worship, " upon him, it is not mercy, but cruelty. or doubt of his divinity ? It may be ob" That (i.e. the coming of something worse served too, that the worship by this Leper " upon him) you are commanded to pray was accompanied by an address to him by " to God to avert. This passage too the term “ Lord,” one of God's names, " teaches us to imitate God, who causes and by an application for what nothing " his sun to shine upon the wicked and the short of divine power could accomplish. “ good: for by feeding our enemy, and (p) 0. 3. “I will; be thou clean:" au* giving him drink, we provoke him to

thoritative language, implying that he had " peace and reconciliation."

of himself this power.

SO

“ tell (9) no man; but go thy “ Do this, and he doeth it.” “ way, shew (r) thyself to the 10. When Jesus heard it," he “ priest, and offer the gift that marvelled, and said to them that “ Moses commanded for a (8) tes- followed,

followed, “ Verily I say unto “timony unto them." 5. And

you, I have not found when Jesus was entered into

great (u) faith, no, not in IsCapernaum, there came unto 6 rael.” 11. And I say unto you, him a centurion, beseeching him, “ That (x) many shall come from 6. and saying, Lord, my ser- “ the east and west, and shall sit “ vant lieth at home sick of the “ down with Abraham, and Isaac, “ palsy, grievously tormented.” “ and Jacob, in the kingdom of 7. And Jesus saith unto

unto him,
« heaven:

12. But the chil“I will come and heal him.” “dren (y) of the kingdom shali 8. The centurion answered and “ be cast out into outer darkness : said, “ Lord, I am not worthy “ there shall be weeping and “ that thou shouldest come under gnashing of teeth.” 13. And “ my roof; but speak the word Jesus said unto the centurion, “ only, and my servant shall be “ Go thy way; and as thou hast “ healed. 9. For I am a man “ believed, so be it done unto “ under authority, having soldiers “thee." And his servant was “ under me: and I say to this healed in the self-same hour.

man, (t) Go, and he goeth; “ and to another, Come, and he “ cometh; and to my servant,

(9) v. 4. “ Tell no man." This miracle was performed early in our Saviour's ministry, at least two years before his crucifixion; and he appears to have acted with great reserve and caution till the time of his suffering approached, that he might not draw on the multitudes to avow him as their king (which a conviction in their minds that he was the Messiah would probably have done), and that he might not provoke the jealousy of the Roman power. But for this conduct, he might have been obstructed at an earlier period, before he would have had the full opportunity of exhibiting the purity of his life, and of displaying the powers he possessed in the regions where he wished them to be known. This prudence is noticed in a striking manner by Mr. Locke in his Reasonableness of Christianity, 55. to 142. See post, note on Matt. xvi. 16.

(r) v. 4. “ Shew thyself, &c.” It was part of the Levitical law, that a person who recovered from the leprosy was to shew himself unto the priest, that the priest might examine whether he was

clean, and make an offering. See Lev. xiv. 1. to 57. See also Luke xvii. 14. post.

(s) “ For a testimony unto them," i. e. “ as a proof of being cleansed."

(t) v. 9. “Go, &c." i.e. “ as my word “ is obeyed by those who are under me, “ because of my temporal authority, so “ will your word be obeyed by the disease “ because of your spiritual authority. “ You have as much power over the disease “ as I have over my soldiers." The Cen. turion's reply intimated that he considered our Lord as possessing more than human power : and had he been mistaken, would not our Lord, instead of applauding his faith, have corrected his mistake? Graves's Trin. 69.

(u) v. 10. “ Faith," i.e. “ Confidence, assurance of my power."

(x) v. 11. “Many, &c." i.e. “Gen“ tiles."

(y) v. 12. “ Children of the kingdom," i. e. « Jews." The strong instance of faith in the Centurion, who was a Gentile, naturally led our Saviour to contrast the conduct of the Gentiles with that of the Jews.

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