ing filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. (14.)

The Gospel. St. Matt. xviii. 21. PETER said unto Jesus, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee until seven times but until seventy times seven. Therefore is the kingdom of heaven likened unto a certain king, who would take account of his servants. And when he had begun to reckon, one was brought unto him, who owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made. The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same

trates by a parable the nature, necessity, and other circumstances of this duty. Dr. Hole.

(14.) From this prayer of the apostle in behalf of the Philippians, and from the several parts of it, we learn,

1. That it is an office of great charity to pray for one another for this is the best, and sometimes the only, way we have to do them any service. So did St. Paul here to the Philippians, whom he always "remembered in every prayer, making request with joy." The like we find him doing for the Colossians, (chap. i. 9:) "Since the day we heard of your faith, we cease not to pray for you." And elsewhere, "God forbid, that I should sin against God, in ceasing to pray for you." As if it were an act of the greatest impiety against God, as well as injustice and unkindness towards our neighbour, to neglect so weighty a duty in their behalf. These pious examples recommend to us this great office of charity, to be tenderly affected to, and to be always mindful of, one another in our prayers.

2. We learn hence the subject matter of our prayers, or what it is that we are to pray for in the behalf of each other; and that is, for the increase of love to God and man; that it may abound more and more towards both for the knowledge and approbation of the best things, namely, such as are necessary to our present peace and future happiness; for such a sincere and unblemished life, as may lead to the attainment of both; and finally for such a stock of grace and good fruits, as may tend to the glory of God and our own salvation. This is a good direction both for the matter and manner of our pray

| servant went out, and found one of his fellow-servants, who owed him an hundred pence; and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not; but went and cast him into prison, till he should pay the debt. So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also. unto you, if ye from your hearts forgive not every one his brother their trespasses. (15.)

ers for one another; to which if we keep, we shall do well, being assured of finding the return of such prayers in our own bosom; for Christ hath encouraged us with the promise of an answer to such petitions, and that whatsoever we ask the Father in his name, he will give it. Dr. Hole.

(15.) Our obligation to the duty of forgiveness. is here illustrated by comparing the two cases in the parable together, and so showing the disparity between them. Now that disparity consists chiefly in three things; the parties concerned, the quality of the debt, and the ability of making satisfaction. These are differences, each of them deserving our most attentive consideration.

1. For that of the parties. First, our sins against God are a "debt" to a "King," a "trespass" upon a "Father;" those of men against us are between servant and fellow-servant, brother and brother. One known aggravation of any fault is estimated by the quality of the person offended. And the capacities, which God is here represented under, are such as do, above all others, render sinners in this respect inexcusable. His dignity and distance above us, his authority and dominion over us, are implied in the character of a King; his boundless affection, and goodness, and tender care for us, under that of a Father. The former convicts us of most insolent rebellion; the latter, of the basest and most unnatural ingratitude.

2. Secondly, The quality of the debt itself, figured by sums so distant, as that of our offences against God amounting to "ten thousand talents," those of our brethren against us rising no higher than a "hundred pence." They who take the pains to

The Twenty-third Sunday after Trinity. (16.)

The Collect.

O GOD, our refuge and strength, who art the author of all godliness; be ready, we beseech thee, to hear the devout prayers of thy church; and grant that those things which we ask faithfully, we may obtain effectually, through Jesus Christ our Lord. Amen.

The Epistle. Phil. iii. 17. BRETHREN, be followers together of compute these two sums will, I think, find the disproportion between them to be much about six hundred thousand to one. Nor may we imagine the comparison to stand good, only in the case of very notorious and profligate sinners on the one hand, and of the slightest injuries on the other; but every man, even the most circumspect, owes his "ten thousand talents" to God, and no man, even the most unworthily treated, hath more than " hundred pence" to demand of his brother.

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3. A third difference is with regard to the ability of these several debtors. What we have offended God in, we are in no condition to make satisfaction for; but for all that men have done amiss to us, we may receive large and sufficient reparation. This remark likewise the parable suggests, by affirming, that, the servant had not " wherewithal "to pay" his Lord. (Matt. xviii. 25.) His asking "patience" therefore, and promising full payment, was but the artifice of common debtors, who, to gain time and quiet, make no scruple to engage for such things as they are unable to make good. But now, by no such intimation being left us of the fellow-servant, (ver. 28-30.) we may reasonably presume, that his "hundred pence" might, and would have been easily compassed, with a little forbearing and gentle usage.

So strongly is this duty bound upon us, by a comparison of the two cases. Tomen dispassionate and unprejudiced these reasons will be sufficient to them that are not, nothing will be so. I conclude therefore with an excellent passage out of the son of Sirach, than which I can think of none more pertinent to the Gospel of this day: "He that revengeth shall find vengeance from the Lord, and he will surely keep his sins in remembrance. Forgive thy neighbour the hurt that he hath done unto thee, so shall thy sins also be forgiven when thou prayest. One man beareth hatred against another, and doth he seek pardon from the Lord? He showeth no mercy to a man, which is like himself; and doth he ask forgiveness of his own sins? If he that is but flesh nourish hatred, who will

me, and mark them who walk so as ye have us for an ensample. (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ; whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things.) For our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (17.)

entreat for pardon of his sins? Remember the commandments, and bear no malice to thy neighbour; remember the covenant of the Highest, and wink at ignorance." (Ecclus. xxvii. 1, &c.)

DEAN STANHOPE.

(16.) The Collect for the day beseeches God to hear the devout prayers of his Church, and to grant that those things, which we ask faithfully, may be obtained effectually. To which end, the Epistle for the day teaches us how our persons must be qualified, that our prayers may be accepted: to wit, by following our forerunners in the faith, and a pious imitation of their examples. The Gospel sets before us the malicious and crafty designs of the Pharisees and others against our Saviour; and his great prudence in confounding their devices and eluding their snares, together with the excellent instruction which he thence took occasion to deliver. Dr. Hole.

(17.) The great lesson taught in this Epistle is, that we be followers of the holy apostles, and set their lives and actions before us, as a pattern for ours. To this end, we should read often the Scriptures of the New Testament, where their memorable works and actions are recorded, and bear them in mind, that we may have them always ready as occasion requires: not that we are to be followers of them, in doing the miracles and other wonderful works that they did, for that was a power or privilege peculiar to them, granted for a while only for the confirmation and propagation of the Gospel; which being now well confirmed and propagated, there can be no farther need or use of them, and therefore are not to be prayed for or pretended to by us. Nor yet are we to be followers of the apostles in their failings and infirmities, some whereof were very great; as St. Peter's denying his Master, St. Paul persecuting the Church, and the like, which are recorded in Scripture, not that we should follow but forsake them; but that which we are called upon to imitate in them, is their virtues, to follow their good works, to have them before us as a rule to govern our actions, or

The Gospel. St. Matt. xxii. 15. THEN went the Pharisees, and took counsel how they might entangle him in his talk. And they sent out unto him their disciples, with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man for thou regardest not the person of men. Tell us, therefore, what thinkest thon? Is it lawful to give tribute unto Cæsar, or not? But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? Show me the tributemoney. And they brought unto him a penny. And he said unto them, Whose is this image and superscription? They say unto him, Cæsar's. Then saith he unto them, Render therefore unto Cæsar the things which are Cæsar's; and unto God as a copy to transcribe in our lives and conversations, and to walk even as they walked. And indeed what better precedents can we follow, than those persons, who have not only chalked out our way for us by their precepts, but likewise trod every step of it before us by their examples? To both which let us all learn to conform our lives, and labour not to swerve from either in the whole course of our conversation. To which end, 2. Let us abandon the ways and works of all loose, profane, and profligate persons; and such disorderly walkers, as the apostle could not speak of without weeping, let us not think of without abhorring and avoiding, for their end is destruction to which they lead themselves, and all their followers: we have seen their description, being such, "whose God is their belly, whose glory is in their shame, and who mind only earthly things." In opposition whereunto let us, 3. Especially imitate the apostles in their holy and heavenly conversation; for, though they lived upon the earth, yet they declared that they belonged to another country; they were but pilgrims and strangers here, their citizenship and conversation was in heaven; they were dead and crucified to this world; their hearts were there, where their treasure was, even in heaven, from whence they expected their Saviour, to come and take them to himself. And since we also look for the same, let us learn to do and to demean ourselves likewise; especially considering the great and glorious change, that will then befal both our body and soul, from the many miseries and infirmities of this earth, to all the glories and felicities of heaven.

Dr. Hole.

(18.) The things that are Cæsar's, or the rights of tempora. rulers, are honour, obedience, and tribute; as also, the things that are God's, or the rights of the great Sovereign and Ruler of the

the things that are God's. When they had heard these words, they marvelled, and left him, and went their way. (18.)

The Twenty-fourth Sunday after Trinity. (19.)

The Collect.

O LORD, we beseech thee, absolve thy people from their offences; that through thy bountiful goodness, we may all be delivered from the bands of those sins which by our frailty we have committed: Grant this, O heavenly Father, for Jesus Christ's sake, our blessed Lord and Saviour. Amen.

The Epistle. Col. i. 3.

WE give thanks to God and the Father of our Lord Jesus Christ, praying always world, are religious worship, which is due to him only; and some divine honours, and respects that are to be paid to sacred persons and things, for the relation they bear to him. And it belongs to us all to practise a careful and conscientious discharge of these duties, by rendering to each what of right belongs to them. And, 1. Let us be careful that we render unto Cæsar, or to civil rulers, the things that are theirs: that is, honour their persons as God's ministers, with all proper expressions of honour, and take care not to dishonour them in word or deed. 2. Let us render unto them all due submission and obedience to their laws, owning and yielding to their authority for God's sake, and not listening to any suggestions or temptations to the contrary. 3. Let us render tribute unto them as occasions shall require, which is here plainly commanded by our Saviour, and is necessary for the safety both of rulers and people. But above all, lastly, let us be careful of "rendering unto God, the things that are God's," that is, by giving to him divine worship, and to none beside him, and likewise by paying all due respect and reverence to those persons, times, and places, that are consecrated to him; honouring his ministers, hallowing his Sabbath, and reverencing his sanctuary. In a word, by rendering unto Cæsar the things that are Cæsar's, we may live quietly and easily here; and by rendering unto God the things that are God's, we shall live happy for ever hereafter.

DR. HOLE.

(19.) The Collect for the day beseeches God to absolve his people from their offences, that, through his bountiful goodness, they may all be delivered from the bands of those sins, which by their frailty they have committed: which things cannot be better obtained than by frequent and fervent prayer. And therefore the apostle in this Epistle puts up

for you, since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints; for the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel : which is come unto you, as it is in all the world, and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth. As ye also learned of Epaphras, our dear fellowservant, who is for you a faithful minister of Christ; who also declared unto us your love in the Spirit. For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to his hearty prayers in the behalf of the Colossians, that all sin might decay and die in them, and that all the graces of the Spirit might grow and flourish among them. The Gospel gives an account of two of our blessed Saviour's miracles.

Dr. Hole. (20.) The state of endless glory and happiness hereafter is here called by the name of an "inheritance," to signify the title we have to it as purchased for us by Jesus Christ; and the tenure by which we hold it, which is not by a term of lives, or a lease of years, but by an inheritance for ever. Hence it is sometimes called, " a kingdom that cannot be moved," and "an everlasting kingdom;" at other times "an inheritance undefiled, incorruptible, that never faileth or fadeth away." (1 Pet. i. 4.) 2. It is called the inheritance "of the saints;" to signify the persons to whom it belongs, which is not to all, whether in the Church, or out of the Church; nor yet to those, that live loose, careless, and wicked lives, in it; but only to "the saints," that is, to such as are admitted into Christ's holy Church, and continued true and faithful members of it to their lives end. For these it is, that "there is laid up a crown of glory, which God the righteous Judge shall give at the last day, to all such as love and look for his appearing." 3. It is called the inheritance of the saints "in light;" to signify the glory and splendour of that happy state; for as darkness is made to represent a state of horror and endless misery, for which reason hell is described to be a place of black and eternal darkness; so light is set to signify a condition of joy and blessedness; and therefore heaven is represented as a place of bright and ever shining light.

But how are we made partakers of this inheri

his glorious power, unto all patience and long-suffering, with joyfulness; giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the saints in light. (20.)

The Gospel. St. Matt. ix. 18.

WHILE Jesus spake these things unto John's disciples, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead; but come and lay thy hand upon her, and she shall live. And Jesus arose, and followed him, and so did his disciples. (And behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: for she said within herself, If I may but touch his garment, I shall be whole. But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort, thy faith hath tance of the saints in light? Why, that is by the graces of God's holy Spirit in us, which alone can fit us for glory. They that delight in deeds of darkness are no ways qualified for this inheritance of the saints in light; their portion will be to inherit darkness, and to be shut up in the black abyss of outer darkness for evermore. It is the children of light and of the day that are alone qualified to inherit light, and to inhabit for ever in the regions of bliss and glory. What concord hath light with darkness, or what fellowship hath the carnal and sensual mind with pure and refined spirits? These things cannot agree or abide together, and consequently cannot be happy together.

Heaven is the habitation of holiness, where no unholy thing or person can dwell; "without holiness no man can see the Lord:" and they, that cannot see him, can never be happy in enjoying him. Holiness is not only a condition, but a necessary qualification for happiness: and, to be made "meet partakers of the inheritance of the saints," we must be holy in all manner of conversation and godliness; for it is called "the inheritance among them that are sanctified ;" to signify, that no unsanctified person can have any share in it. Again, heaven is the region of purity, where no defilement enters; and to fit ourselves to come there, we must "cleanse ourselves from all filthiness of flesh and spirit, and perfect holiness in the fear of God." No unclean person, or whoremonger, or adulterer, can be admitted in those undefiled regions; nor if he could, would he find any happiness there, where there is nothing to gratify his sensual desires. We cannot see or enjoy God, unless we are like him; so the apostle tells us, and he that hath this hope, "must purify himself, even as he is pure ;" (1 John iii. 2, 3.)

made thee whole. And the woman was made whole from that hour.) And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise, he said unto them, Give place for the maid is not dead, but sleepeth. And they laughed him to scorn. But when the people were put forth, he went in and took ner by the hand, and the maid arose. And the fame hereof went abroad into all that land. (21.)

The Twenty-fifth Sunday after Trinity. (22.)

The Collect.

STIR up, we beseech thee, O Lord, the wills of thy faithful people; that they plen

Moreover, heaven is the mansion of peace and love, there is no discord or dissension there, but all the inhabitants of those blessed regions conspire together in perfect peace and amity; they all agree in the worship of their Maker, and join with one heart and one voice in their incessant Hallelujahs. Now to be meet partakers of these joys, we must tune our hearts to the same harmony of peace and concord, subduing all that pride, passion, and prejudice, that lead to contention, and labouring for those gracious qualities, and dispositions, that tend to the closest union of hearts and minds. In a word, the way to be made meet partakers of this heavenly inheritance, is by the daily exercises of a holy life, and the constant practice of religion and virtue.

Dr. Hole.

(21.) The Gospel for the day consists of two miracles: the one, if I may be allowed so to distinguish, principally designed; the other, as it were, incidental only. In the former we have a tender father, applying in behalf of one only daughter, lying at the last gasp; yet so, that he seems to have judged it possible for our Lord to have arrived at the patient time enough to prevent her death, had he not permitted himself to be detained by the cure of the bloody issue and the expostulations that followed thereupon, and he manifestly and in truth most wisely did: for, though every moment was precious, and the least delay seemingly cruel to a sorrowful and impatient father, yet was even this delay for his improvement and benefit: so sudden a recovery of an inveterate distemper, the obstinacy whereof had baffled all the skill and medicines of man, gave a demonstration of our Saviour's power so full of wonder, that the sight and experience of it might reasonably confirm this ruler in a belief, that nothing could be too difficult for the person who had effected it. So provident is God in all his dispensations; so gracious, even in with

teously bringing forth the fruit of good works, may by thee be plenteously rewarded, through Jesus Christ our Lord. Amen.

For the Epistle. Jer. xxiii. 5.

BEHOLD, the days come, saith the Lord, that I will raise unto David a righteous branch; and a king shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, who brought up the children of Israel out of the land of Egypt; but, The Lord liveth, who brought up, and who led the seed of the house of holding his mercies and supplies for a season, that the very delays we suffer in temporal affairs, are for our advantage. They do not only contribute to our improvement in another kind, but, oftentimes make way for a more surprising and bountiful grant in the same kind; and, provided we make the right use of them, wait God's leisure with patience, consider his methods with prudence, and trust in his power and goodness and perseverance, these will not fail, in the end, to render us both happier and better men. Dean Stanhope.

(22.) The portion of Scripture from the prophet Jeremiah, containing both a prophecy and a prophecy of the Messias, is selected for the Epistle for this day, and ordered by the Church to be always read upon the Sunday next before Advent, to preserve the memory of his coming, and to prepare for his reception. Accordingly the Collect for the day beseeches God to stir up the hearts of his faithful people, to be ready for him, that they plenteously. bringing forth the fruit of good works, may of him be plenteously rewarded. Dr. Hole.

The Gospel recounts Christ's miracle of the loaves, with the occasion that led to it, and the conclusion drawn from it by the people.

Dr. Hole.

The Epistle of this Sunday varies from the or der of the rest for a manifest reason. For this Sunday being looked upon as a kind of preparation or forerunner to Advent, as advent is to Christmas, an Epistle was chosen, not according to the former method, but such a one as so clearly foretold the coming of our Saviour, that it was afterwards applied to him by the common people, as appears by an instance mentioned in the Gospel for the same day; for when they saw the miracle that Jesus did, they said, "This is of a truth that Prophet that should come into the world." And it was probably for the sake of this text, that this por