The Epistle. Rom. xii. 6. (37.) HAVING then gifts, differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil, cleave to that which is good. Be kindly affectioned to one another with brotherly love, in honour preferring one another not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality. Bless them which persecute you; bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one towards another. Mind not high things, but condescend to men of low estate.

The Gospel. St. John ii. 1.
AND the third day there was a marriage

others, recommends to God the supplications of the
people, &c.
Bp. Sparrow.

(37.) This Epistle begins where that of the foregoing Sunday ended: in the close of which the apostle makes a comparison between the mystical body of Christ's Church and the body natural: wherein as there are many members, and all members have not the same office, so we, being many, are one body in Christ, and every one members, one of another. Then follows the Epistle for this day in which we may observe, 1. The different offices and functions wherein Christ hath set the several members of his Church, according to the different measures of grace given to them. 2. We may observe, that, as God hath placed men in different offices and functions, so hath he given different gifts and measures of grace for the discharge of them. 3. We may observe the manner how these gifts are to be exercised, that is, with all fidelity and diligence, to the promotion of God's glory, and the good of his Church and people. To this end the apostle farther recommends several graces and virtues, which will much help towards the faithful discharge of these offices. Such as contentedness in our station; industry in our proper business; mutual love and respect; a tender concern for the prosperous and adverse fortunes of our fellow Christians; unity in matters of religion; and constancy and meekness under persecutions and

in Cana of Galilee, and the mother of Jesus his disciples, to the marriage. And when was there. And both Jesus was called, and they wanted wine, the mother of Jesus saith unto him, They have no wine. Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. His mother saith unto the servants, Whatsoever he saith unto you, do it. And there were set there six water-pots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Jesus saith unto them, Fill the water-pots with water. he saith unto then, Draw out now, and bear And they filled them up to the brim. And unto the governor of the feast. And they bare it. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants which drew the water knew,) the governor of the feast called the bridegroom, and saith unto him, Every man at the beginning doth set forth good wine, and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory, and his disciples believed on him. (38.)

wrongs. The cultivation of these graces will assist us in the discharge of the offices in which God hath placed us; and will bring comfort to us in this world, and happiness in the next.

Dr. Hole, Dean Stanhope.

And, pro

(38.) This passage of Scripture shews how little ground there is, for that stiff and precise temper, which condemns all outward expressions of mirth by public and solemn entertainments. Our Lord's example hath justified such meetings of friends in more instances besides this: and indeed his life throughout is a pattern of social virtues. (Matt. ix. Mark ii. Luke xi. xiv. xix. John xii.) vided the mirth be innocent, the conversation inoffensive, the enjoyment of God's good creatures moderate; I think no considering man can deny, but that they are capable of serving many good purposes; and it is plain too, that they do not bring us under any necessity of sin. So that, if any spiritual inconvenience follow, the blame is not due to the things, but to the abuse of them. And this is no more, than every thing is liable to.

established upon that foundation. All the miracles of Christ were indeed performed for public notice and for general conviction: they were designed to rank among the solid and perpetual proofs, that be came forth from God; and to serve therefore as the fixed and never failing grounds of faith, according to our Lord's reply to the disciples of John the Baptist, (Matt. xi. 4, 5:)and to his appeal in terms so plain, to the captious Jews. (John x. 37, 38.) Thus does our Lord himself lead our attention in the strongest manner to one main pillar of our common hope: teaching us at all times, from whence we are to draw some of the leading proofs of the truth of that which we believe, and of the certainty of our persuasion. Instead of high pretensions, supported by no external demonstrations, and attested by no public facts; instead of the plausible discourses of such as study to mislead the world with false characters of inspiration, for which their own word must be taken; our Lord points directly to his miracles. They were seen of all; done in public; wrought in the sight of thousands; frequently repeated; ever serving to good purposes; always calculated for the best and noblest ends. Archdeacon Pott.

It was on account of these words, that this Gospel was appointed by the Church, for one of the Gospels to be read and published in the time of Epiphany, which gives the name to all these five Sundays. For Epiphany is nothing else, but the manifesting forth of Christ's glory and deity, whereof this Gospel is a testimony. And because it was the first Epiphany, that he made so of himself after his baptism, and beginning to preach, therefore was it also appointed to be the second lesson at even upon the day of Epiphany itself.

Bp. Cosins.

(39.) The Collect for this day puts us in mind of the sad and calamitous estate of this life, and therefore prays Almighty God for help and defence. The Epistle for the day gives us many useful rules to be observed in order to that end. Indeed this whole chapter, of which the Epistle is a part, contains many excellent precepts, both divine and

be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath; for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore, if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good. (40.)

The Gospel. St. Matt. viii. 1. (41.) · WHEN he was come down from the mountain, great multitudes followed him.

moral, to direct us in the whole course of cur life; and therefore the Church hath wisely selected them, to be read in three several portions, in the three following Sundays after the Epiphany, that, having the light, we may be taught how to walk in it.

In the Gospel we have an account of two miracles done by our blessed Saviour; the one upon a leper, whom he healed by a touch of his hand; the other upon a centurion's servant, whom he cured by a word of his mouth. Dr. Hole.

(40.) In conformity with the general tenour of his advice, the apostle closes the chapter, and the Epistle of the day, with this precept, "Be not overcome," &c. To be overcome of evil is to be so far exasperated by it, as to be moved to return and avenge it; which shews it to have got the mastery of us, and put us beside our patience. By this a man is brought in bondage to his passions, and becomes a slave and vassal to his vile affections; for "of whom a man is overcome, of him he is brought in bondage."

To overcome evil with good, is to conquer other injuries by acts of mercy and kindness, and to return nothing but good for the evil that is done to us; which shews that we keep the mastery of ourselves, and cannot be shocked by the assaults of any adversaries.-Thus "to overcome evil with good" is the noblest of all victories; "it is the glory of a man (saith Solomon) to pass by an offence;" and "he that governs his passions, is greater than he that ruleth a city." For these things we cannot propound to ourselves a higher and better pattern than that of our Saviour, who overcame the greatest evils with the greatest good; and in the end, for enduring the cross, was rewarded with a crown; and we too, by patient continuance in well-doing, shall receive eternal life. Dr. Hole.

(41.) From the Gospel of this day we may learn the following useful lessons.

1. From Christ's healing the leper and the centurion's servant we may learn the great goodness of our Saviour in not withholding his miraculous and healing power from the meanest objects. The leper here is supposed to be a poor person, having

And behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. And Jesus put forth his hand, and touched him, saying, I will, be thou clean. And immediately his leprosy was cleansed. And Jesus saith unto him, See thou tell no man, but go thy way, show thyself to the priest, and offer the gift that Moses commanded for a testimony unto them. And when Jesus was entered into Capernaum, there came unto him a Centurion, beseeching him, and saying, Lord, my servant lieth at home sick of the palsy grievously tormented. And Jesus saith unto him, I will come and heal him. The Centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof; but speak the word only, and my servant shall be healed. For I am a man under authority, having soldiers under me and I say unto this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. And I say unto you, that nany shall come from the east and west, none to present or accompany him: but he was drawn only by the strength of his faith, and the exigence of his distemper. And the centurion's servant, we may well think was not much better, though he had a good master to intercede for him. However Christ readily exerted his power, and extended his goodness in healing both.

2. From Christ's supporting his doctrine by miracles, we may further learn his great care and kindness for out souls, that he leaves no means unattempted for our conviction and salvation. Indeed the excellence and nsefulness of his doctrine, if well considered, are sufficient to beget and increase our faith in him; and his word alone if duly attended to, and observed, is enough to bring us to eternal life. But lest any should think that a deceiver might publish as plausible a doctrine, and that none is to be believed upon his bare word, he thought fit to add those mighty and miraculous work, that were abundantly sufficient to confirm the truth of all that he said. Dr. Hole.

3. In his healing of the leprosy, it may be remarked, that there is some peculiarity. In the law of Moses there are very particular directions given concerning the treatment of lepers, and a ceremonial appointed for the examination of them by the priest, when they were supposed to be cured. But no natural remedy is prescribed by Moses for the cure of it. It was considered by the Jews as a

and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: but the children of the kingdom shall be cast out into outer darkness; there shall be weeping and gnashing of teeth. And Jesus said unto the Centurion, Go thy way, and as thou hast believed, so be it done unto thee. And his servant was healed in the self-same hour.

The Fourth Sunday after the Epiphany. (42.)

The Collect.

O GOD, who knowest us to be set in the midst of so many and great dangers, that by reason of the frailty of our nature we cannot always stand upright; grant to us such strength and protection as may support us in all dangers, and carry us through all temptations, through Jesus Christ our Lord. Amen.

The Epistle. Rom. xiii. 1.

LET every soul be subject unto the higher powers; for there is no power but of God: the powers that be are ordained of God. Whosoever, therefore, resisteth the

disease sent by God, and to be cured only by his interposition. There could not therefore be a stronger proof of our Saviour's divine power, than his curing this most loathsome disease, of which many instances, besides this, occur in the Gospels. The manner too in which he performed this cure was equally an evidence that "in him dwelt all the fulness of the the Godhead bodily," (Colos. ii. 9:) it was instantaneous, with a touch and a few words, and those words the most sublime and dignified that can be imagined; "I will: be thou clean ;" and immediately the leprosy departed from him. This was plainly the language, as well as the act of God. "I will be thou clean." Bp. Porteus.

Lastly, the short and edifying history of the Roman centurion appears to have been recorded, first, to give a most striking evidence of our Saviour's divine power, which enabled him to restore the centurion's servant to health at a distance, and without so much as seeing him; and, then, to set before us, in the character of the centurion, an illustrious example of those eminent Christian virtues, humanity and charity, piety and generosity, humili ty and faith.

(42.) The Collect for the day reminds us of the many and great dangers, with which God knows us to be surrounded; and teaches us to pray to him for strength and protection. The Epistle directs us to the great duty of subjection to our superiors,

power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience' sake. For, for this cause pay ye tribute also; for they are God's ministers, attending continually upon this very thing. Render, therefore, to all their dues; tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour. (43.)

The Gospel. St. Matt. vii. 23. AND when he was entered into a ship, his disciples followed him. And behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves; he was asleep. And his disciples came to him and awoke him, saying, Lord, save us, we perish. And he saith unto them, Why

but

as a good means of procuring their protection, and preventing the many and great evils and dangers of resistance. The Gospel reminds us of other dangers, and of another way of escaping them: namely, by having recourse to God, who is ever ready to hear us, and deliver us out of all our troubles.

Dr. Hole.

(43.) It is much to be observed, how, in all the ancient apologies for our religion, we find the authors particularly careful to prove the Gospel, as it really is, the greatest security to all temporal jurisdiction; the surest promoter and best preserver of public order and quiet; the strongest support of kings, and the most effectual restraint upon subjects. Few arguments were urged more frequently; few, we have reason to believe, contributed more successfully to recommend this religion to the general good acceptance of the world, than the manifest tendency it had to the safety and welfare of mankind; the particular instructions it gave, the weighty obligations and motives it enforced them with, and the unparalleled examples it every day procured, for containing all sorts of men within the bounds of their proper station and duty; for rendering them useful and serviceable to society and government; for a zealous and active obedience to their superiors in all lawful instances: and for meek and patient suffering under even unjust op

are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea, and there was a great calm. But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him? And when he was come to the other side, into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. And behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? And there was a good way off from them an herd of many swine, feeding. So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. And he said unto them, Go. And when they were come out, they went into the herd of swine; and behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. And behold, the whole city came out to meet Jesus; and when they saw him, they besought him, that he would depart out of their coasts. (44.)

And

pressions, rather than they would become instruments of disturbing the peace of the public, or that of their own consciences.

St. Paul in this passage treats of the matter at large. He declares the nature of the duty enjoined, the universality of its obligation; the reasons upon which that obligation is founded; the danger of refusing to comply with it; the equity of making it good; the particular instances whereby it ought to be expressed. And all these he declares to be, not merely matters of secular convenience, or Christian prudence; but a part of religion, and such as directly bind the conscience. This is the substance of the doctrine contained in the Epistle of the day and were this doctrine duly attended to, it would be an excellent rule of behaviour, and of infinite importance to the welfare of all the world, both for this life and for the next.

The Fiith Sunday after the Epiphany. (45.)

The Collect.

O LORD, we beseech thee to keep thy Church and Household continually in thy true religion, that they who do lean only upon the hope of thy heavenly grace, may evermore be defended by thy mighty power, through Jesus Christ our Lord. Amen.

The Epistle. Col. iii. 12.

PUT on therefore (as the elect of God, holy and beloved) bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye. And, above all these things, put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts, Church, of the whole world. God hath no where engaged to keep off assaults and temptations; he thinks it encouragement enough to sustain us under, to succour us in, and at his own due time, to deliver us out of, our dangers and distresses. When therefore, these attack us, either in our personal, or our public capacity, our business must be to seek his protection, by earnest and constant prayer; and thus to silence all those wicked distrusts which frail nature, the prevalence of sensual affections, and the extremity of afflictions, are too apt to betray us into: to remember, that, though ourselves are weak, yet our Redeemer is mighty that the

stormy wind," which cannot "rise" but at his "word," shall, when he pleases to command, be immediately laid by it again: that he is disposed to look upon our sufferings and infirmities with a very tender eye: and, provided we be not wanting to our duty, he will accept that most pious and most necessary prayer, which our Church, in allusion to the passage now before us, hath taught us to put up this day.

Let us come therefore to the throne of grace, in an humble sense of "being set in the midst of so many and great dangers, that by reason of the frailty of our nature, we cannot always stand upright;" and may he " grant us such strength and protection, as may support us in all dangers, and carry us through all temptations, through Jesus Christ our Lord. Amen." Dean Stanhope.

(45.) The four precedent Sundays have manifested Christ's glory to us in part, by the miracles he wrought while he conversed with us on earth: the Gospel for this day mention his second coming to judgment, when he shall appear in his full glory, and all the holy angels with him: which glorious appearance, as it will be dreadful to those who

to the which also ye are called in one body and be ye thankful. Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms, and hymns, and spiritual songs; singing with grace in your hearts to the Lord. And whatsoever ye do, in word or deed, do all in the name of the Lord Jesus; giving thanks to God and the Father by him. (46.)

The Gospel. St. Matt. xiii. 24.

THE kingdom of heaven is likened unto a man which sowed good seed in his field. But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field from whence then hath it tares? He said unto

have resembled the tares, for they shall then be burned with unquenchable fire: so it will be a joyful appearance to such as the Epistle persuades us to be, namely, the meek, and gentle, and charitable. And the Collect is for such, praying God "to keep his Church and household continually in the une religion," &c. Bp. Sparrow.

(46.) The best improvement to be made of this day's Epistle is by labouring to adorn our souls with the graces, virtues, and excellent qualities which it recommends: for instance, to put on the most tender mercy, compassion, and kindness," towards others, and "humbleness of mind" in respect of ourselves. This is a raiment which will never wax old; nor is any thing more becoming to a Christian than "the ornament of a meek and quiet spirit." Again, let us put on patience and "long suffering," under all the evils and sufferings that may befal us: which is the best way to make them sit easy on us, and will make them soonest

pass away.

Moreover we are exhorted here to "forbear one another," not breaking out into hasty and violent passions, not straining matters to the utmost rigour and severity of the laws, but bearing with one another's infirmities, and using a conscience and moderation in all our ways and dealings with each other, and likewise "forgiving one another," if any difference shall arise, not studying revenge, or rendering evil for evil, but by Christ's example, as well as precept, forbearing and forgiving one another. But because charity is the sum and perfection of all other graces, let us above all things put on that "bond of perfectness," which will make us perfect and complete, lacking nothing; for that will procure and preserve peace both with God and man⚫ and if that rule govern our hearts, it will beget