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through Beelzebub, the chief of the devils. And others tempting him, fought of him a fign from heaven. But he knowing their thoughts, faid unto them, Every kingdom divided against itself, is brought to defolation; and a house divided against a house, falleth. If Satan also be divided against himself, how fhall his kingdom ftand? because ye fay that I caft out devils through Beelzebub. And if I by Beelzebub caft out devils, by whom do your fons caft them out? therefore shall they be your judges. But if I with the finger of God caft out devils, no doubt the kingdom of God is come upon you. When a strong man armed keepeth his palace, his goods are in peace; but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trufted, and divideth his spoils. He that is not with me, is against me: and he that gathereth not with me, scattereth. *When the unclean fpirit is gone out of a man, he walketh through dry places, feeking reft; and finding none, he faith, I will return unto my houfe whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he and taketh to him feven other fpirits more wicked than himself, and they enter in, and dwell there; and the last state of that man is worfe than the firft. And it came to pass as he spake these things, a certain woman of the company lift up her voice, and faid unto him, Bleffed is the womb that bare thee, and the paps which thou haft fucked. But he said, Yea, rather blessed are they that hear the Word of God, and keep it.

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that when the Heart is grown hardened in Iniquity it will be apt to turn thofe very means, which are made ufe of for its Reformation, to Contempt and Reproach, will fhut out Conviction, and impiously blafpheme even God himself, rather than hearken to inftruction. -Wretched ftate indeed! How fhould this teach us to guard against the first inlets of Vice: for hardly do we know where we shall be able to stop. When we have once forfaken the courfe of our Duty; we are no longer fure of the protection of Providence, and may pafs to fuch lengths, as it may be hard, very hard to

draw back.

When the unclean Spirit. &c. This Parable is defigned to teach Men in every Age the danger of refift ing their Convictions, and breaking through their good Refolutions. The effect being commonly that they are rendered much more hardened and abandoned than before; according to the obfervation of St. Peter, If after they have escaped the Pollutions of the World through the knowledge of the Lord and Saviour Jefus Chrift, they are entangled therein, and overcome; the latter end is worse than the beginning, 2 Pet. ii. 20.


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Rant, we beseech thee, Almighty God, that we, who for our evil deeds do worthily deferve to be punished, by the comfort of thy grace may mercifully be relieved, through our Lord and Saviour Jefus Chrift. Amen.

The Epiftle. Gal. 4. 21.

Th Ell me, ye that defire to be under the law, do ye not hear.

the law? For it is written, that Abraham had two fons,

the one by a bond-maid, the other by a free woman. But he who, was of the bond-woman, was born after the flesh; but he of the free-woman was by promise. *Which things are an allegory; for thefe are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and anfwereth to Jerufalem which now is, and is in bondage with her children. But Jerufalem which is above, is free; which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travaileft not: for the defolate hath many more children than fhe which hath an husband. Now we, brethren, as Ifaac was, are. the children of promise. But as then he that was born after the flesh, perfecuted him that was born after the Spirit; even fo it is Nevertheless, what faith the Scripture? Cast out the bondwoman and her fon; for the fon of the bond-woman shall not be heir with the fon of the free-woman. So then, brethren, we are not children of the bond-woman, but of the free. Paraphrafe on the Collect for the fourth Sunday in Lent. Moft mighty God, tho' we humbly acknowledge that our Sins defervedly call for thy Judgments upon us; yet we intreat thee to grant that by thy help we


*Which things are an allegory: That is, the foregoing hiftorical account of Abraham, and his two Sons, contains also a myftical or spiritual meaning, because those two Sons reprefent the two Covenants of the Law and the Gofpel. From whence St. Paul reafons that as Abraham was advised by Sarah to caft out the Bond-Womap Hagar, and her Son Ishmael, fo ought the Law of Mofes to be abolished, and give

may mercifully be relieved from all our Afflictions, for the fake of our Lord and Saviour Jefus Christ.

place to the Gofpel. As the Gofpel Difpenfation is here juftly reprefented to us as a state of perfect freedom, in oppofition to the favith ceremonies of the Law

this ought to excite in all Chriftians a lively fenfe of their Happiness, and the warmeft Gratitude to God, and induce them diligently to walk worthy of their Adoption.


The Gofpel. S. John 6. 1.

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ESUS went over the fea of Galilee, which is the fea of Tiberias. And a great multitude followed him, because they saw his miracles which he did on them that were diseased. And Jefus went up into a mountain, and there he fat with his difciples. And the passover, a feaft of the Jews, was nigh. When Jefus then lift up his eyes, and faw a great company come unto him, he faith unto Philip, Whence fhall we buy bread that these may eat? (And this he faid to prove him; for he himself knew what he would do.) Philip anfwered him, Two hundred penny-worth of bread is not fufficient for them, that every one of them may take a little. One of his disciples, Andrew, Simon Peters brother, faith unto him, There is a lad here, which hath five barley-loaves, and two fmall fishes: but what are they among fo many? And Jesus said, Make the men fit down. Now there was much grafs in the place. So the men fat down, in number about five thousand. And Jefus took the loaves, and † when he had given thanks, he distributed to the difciples, and the difciples to them that were fet down, and likewise of the fishes, as much as they would. When they were filled, he faid unto his difciples, §Gather up the fragments that remain, that nothing be loft. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley-loaves, which remained over and above unto them that had eaten. Then those men, when they had feen the miracle that Jefus did, faid, This is of a truth that Prophet that should come into the world. The fifth Sunday in Lent.

The Collect.

W thy people; that by thy great goodnefs they may be go

E befeech thee, Almighty God, mercifully to look upon

+ When he had given Thanks. This is a fufficient example to us for thofe forms of addrefs to Almighty God, upon the ufe of his Gifts for our Refreshment; tho' they are highly reafonable in themselves had we had neither any Command nor Example for them. Only let us take heed that we do not convert them into mere forms by a thoughtless indecent utterance.

§ Gather up the Fragments, &c. This Command feems to have been given not only to fhew the neceffity, reality, and greatnefs of the Miracle: but likewife to teach us that our Charity ought to be conducted, with Prudence and Economy-and that our expences even upon proper objects, fhould be bounded by fuch proportions as the circumftances of our affairs will allow.

verned and preferved evermore, both in body and foul, through Jefus Chrift our Lord. Amen.


The Epiftle. Hebr. 9. 11.

Hrift being come an high Prieft of good things to come, by a greater and more perfect tabernacle, not made with hands; that is to fay, not of this building; neither by the blood of goats, and calves; but * by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the afhes of an heifer fprinkling the unclean, fanctifieth to the purifying of the flesh; how much more fhall the blood of Chrift, who through the eternal Spirit offered himself without fpot to God, purge your confcience from dead works to ferve the living God? + And for this cause he is the Mediator of the new Teftament, that by means of death for the redemption of the tranfgreffions that were under the firft Teftament, they which are called might receive the promise of eternal inheritance.


The Gospel. S. John 8. 46.

Efus faid, Which of you convinceth me of fin? And if I fay the truth, why do ye not believe me? He that is of God, heareth Gods words; ye therefore hear them not, because ye are not of God. Then answered the Jews, and faid unto him, Say we not well, that ‡thou art a Samaritan, and haft a devil? Jefus answered, I have not a devil; but I honour my Father, and ye do dishonour me. And I feek not mine own glory; there is one that feeketh and

kindness, our Souls and Bodies may be continually reled and protected, through our Lord Jefus Christ. Christ, by his Blood, hath fealed a new Covenant between God and us; that, in confideration of his Death for the expiation of Sins, which the Law of Mofes could not expiate, all who are admitted to, and perform th ir part of it, may receive the Promife of Immorta lity and Happiness in Heaven.

Paraphrafe on the Collect for the fifth Sunday in Lent. All powerful God, we intreat thee to deal with us according to thy Mercy; that, through thy unfpeakable By his 0201 Blood he entered, &c. This portion of Scripture points out to us the pre-eminence of the Gofpel above the Law of Mofes.-For, whereas the High Priest under the Law, by the Sacrifice of flain Bealls, procured only a temporary Purification of the unclean, which was performed every Year.-Jefus Chrift hath obtained eternal Redemption for us, through the Offering ofhis precious Blood once for all.

↑ And for this cause he is the Mediator, &c. That is

Thou art a Samaritan, &c. The Jews and Samaritans bare a mortal hatred to each other on account of Religion, infomuch that the Word Samaritan was

judgeth. Verily, verily I fay unto you, * If a man keep my faying, he fhall never fee death. Then faid the Jews unto him, Now we know that thou haft a deyil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never tafte of death. Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makeft thou thyfelf? Jefus anfwered, If I honour myself, my honour is nothing; it is my Father that honoureth me, of whom ye fay, that he is your God; yet ye have not known him; but I know him: and if I should say, I know him not, I fhall be a liar like unto you; but I know him, and keep his saying. Your father Abraham rejoiced to see my day, and he saw it, and was glad. Then faid the Jews unto him, Thou art not yet fifty years old, and haft thou feen Abraham? Jefus faid unto them, Verily, verily I fay unto you, Before § Abraham was, I am. Then took they up ftones to caft at him: but Jefus hid himself, and went out of the temple.


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Lmighty and everlasting God, who of thy tender love towards mankind, haft fent thy Son our Saviour Jefus Chrift, to take upon him our flesh, and to fuffer death upon the cross, that all mankind fhould follow the example of his great humility; Mercifully grant that we may both follow the example of his patience, and alfo be made partakers of his refurrection, through the fame Jefus Christ our Lord.


Paraphrafe on the Collect for the Sunday next before Eafter. Moft mighty and eternal God, who fo loveit the world that thou gavest thine only begotten Son to be made in the likeness of men, and to be obedient unto the death of the Cross, leaving us an Example, that we fhould follow his fteps; mercifully grant that we may made ufe of by the Jews to fignify, not merely one of that People, but also one that bore an enmity to their Nation and Religion, and a Man of bad Morals. Thus in our own Language a Turk fignifies one of a barbarous disposition, and a Jew, one who is covetous and rich.

both faithfully imitate the pattern of his Humility and Refignation, and be fo planted together in the likeness of his death; that we may be alfo in the likeness of his Refurrection, through the fame Jefus Christ our Lord.

*If a Man keep my faying, &c. That is, whofoever

obeys the precepts of Chrift, fhall not be subject to eternal Damnation, which is elsewhere called the second Death.

Before Abraham was I am. That is, before Abraham was born, I had an Existence. This Paffage ap pears to be an evident proof of our Lord's Divinity.

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