“Son of man be (a) lifted up; other : for love is of God, and " that whosoever (6) believeth in every (c) one that loveth, is * him should not perish, but have born (d) of God, and knoweth " eternal life.”

God. He that loveth not, know. 8.

eth not God; for God is love. First Sunday after Trinity.

In (e) this was manifested the love 9. The Collect.

of God toward us, because O God, the strength of all them

that God sent his only-begotten that put their trust in thee, merci

Son into the world, that we fully accept our prayers; and be- might (f) live through him. cause through the weakness of Herein (g) is love, not that we 10. our mortal nature we can do no

loved God, but that he loved us,

and sent his Son to be the good thing without thee, grant us the help of thy grace, that in

pitiation for our sins. Beloved, 11. keeping thy commandments we

if God so loved us, we ought

also to love one another. No 12. may please thee, both in will and deed, through Jesus Christ our

man hath (h) seen God at any Lord. Amen.

time. If (i) we love one another,

God dwelleth in us, and his love The Epistle. John iv. 7. is perfected in us. Hereby know 13. BELOVED, let us love one an- we that we dwell in him, and he

be the pro

(6) "Be lifted up.” This, therefore, was a prediction which was verified when he was crucified.

(6) « Believeth," i. e. has such a belief as thoroughly influences his con

daa. See ante 148. note on James i. 22. *: () " Every one," &c. This is a test :

no one can be altogether “ of God," such as God would have him ; who has tot perfect love and benevolence to man. m" Born of God," i. e. a child of Gol, with his temper, disposition, &c.;

walking in his steps. 6.9.) * Jo this,” &c. St. John points

out this transcendent instance of God's benevolence to man, to inforce the duty of benevolence from man to man; and he accordingly draws the conclusion in Perse 11.

U "Live," i.e. have life, be rescued from the curse of death.

(3) “Herein,” &c. This sets his love in a striking light, that when by sin we had shewn our enmity to God, he sent his son to redeem us from the punishment of sin. According to Rom.v. 8. “God " commendeth his love towards us, in " that while we were yet sinners, Christ < died for us.''

(6) “ Hath seen,” &c. So that "attachment to God cannot proceed from

what causes attachment amongst men
acquaintance, personal knowledge, &c.;
the only way to prove perfect love to him
is to keep this his great commandment, of
loving one another; and St John accord.
ingly concludes, verse 20. that “he that
" loveth not his brother whom he hath

seen," and to whom he has therefore
had the opportunity of forming a per-
sonal attachment, “ cannot love God,"
because as to him he can have had no
such opportunity, and as the only way of
loving him is to keep his commandments,
the not loving one's brother, the want of
benevolence and goodwill to man, is
the breach of one of his chief command-
ments.

(i) “ If," &c. Though we have never v. 12. seen God, yet if we have perfect love to man, God filleth our hearts : his love has it's perfection in our ininds : he makes our hearts his dwelling-place: we are animated by his spirit ; our conduct is what his spirit would suggest. So Rom viii. 8. " ye are not in the flesh, but in “ the spirit, if so be that the spirit of “ God dwell in you : now if any man “ have not the spirit of Christ,” (i.e. the temper, &c. he would inspire) « he is “ none of his,”

If a man say,

in us, (k) because he hath given cause fear hath torment. He 14. us of his (1) Spirit.

And we that feareth, is not made perfect have (m) seen, and do testify, in love. We love him, (s) because that the Father sent the Son to he first loved us.

be the Saviour of the world. I love God, and hateth his bro. 15. Whosoever shall (n) confess that ther, he is a (t) liar: for he

Jesus is the Son of God, God that (u) loveth not his brother

dwelleth in him, and he in God. whom he hath seen, how can he 16. And we have (6) known and be

love God whom he hath not lieved the love that God hath to seen? And this commandment us. God is love; and he that have we from him, “ That he

dwelleth in love dwelleth in God, 66 who loveth God love his bro17. and God in him. Herein (p) is “ther also.”

our love made perfect, that we
may have boldness in the day

The Gospel. Luke xvi. 19.
of (9) judgement: because as he There (x) was a certain rich
is, so

are we in this world. man, which was clothed in purple 18. There is no (r) fear in love ; but

and fine linen, and fared sumpperfect love casteth out fear; be- tuously every day: and there

- if."

W. 14.

v. 16.

v. 13•

(B) « Because," i.e. “ in that," or v. 13.

(1) “ Spirit,” i. e. of universal love
and benevolence. So John iii. 24.

Hereby we know that he abideth in
us, by the spirit which he hath given
us.” (See post 166.)

(m) “ Have seen," &c. So that we
have the fullest assurance of this great
instance of God's love : it admits of no

doubt. See ante 41, note on 1 John i. 1. v.15. (n) “ Shall confess," i.e. in defiance

of all danger; making this return for
God's love. This is perhaps to be marked
as another test.

(6) “ Have known," i.e. have had the
most perfect proof: so that we ought
boldly to stand by him, as he has stood
by us : to suffer for his sake, as he suf-

fered for ours.
0.17. () “ Herein," &c. The meaning

seems to be this : this is perfect love to
God, to be bold before earthly tribunals
for his sake, and in his cause ; making
one cause with him; submitting to hatred,

&c, where he is hated, &c. v. 17.

(9) “ Of judgment," i.e. perhaps, of trial, danger

(r) “ No fear in love," i. e. the two are inconsistent: perfect love has no fear; disregards all danger. Whoever is deterred by dread of peril from doing what love would dictate, has not reached the standard of love.

(s) “ Because,” &c. i. e. it is a strong inducement for bold and fearless attachment in us, that it is a debt of gratitude, a mere return for previous love in God.

() “ A liar," i. e. advances inconsistent propositions. So St. James says, James ii. 14. “If ye have bitter envying “ and strife in your hearts, glory not, “ and lie not against the truth," i, e. do not say you are Christians, for you are not.

(u) “ For he that loveth not," &c. " Love may proceed from two sources, personal knowledge, or attachment to the commands of him who is the object of our love : but love to God cannot proceed from personal knowledge, for no one hath seen God at any time ; and in the instance of him who loveth not his brother, and is therefore guilty of a breach of one of God's positive commands, how can be pretend to love from the other source, from attachment to God's commands?

(x) There was,” &c. This follows the parable of the unjust steward, where our Lord had recommended such a disposition of wealth, as would ensure a reward in the life to come. And

part

of the object of this parable probably was, to intimate that the application of riches entirely to a man's own luxuries, with a total disregard of the necessities of the poor, was not innocent, and would be visited hereafter.

And 31.

was a certain beggar named La- may testify unto them, lest zarus, which was laid at his

gate, " they also come into this place 11. full of sores, and desiring to be “ of torment." Abraham saith 29.

fed with the crumbs which fell unto him, “ They have Moses from the rich man's table: more- “ and the prophets ; let them over, the dogs came and licked hear them.” And he said, 30. his sores. And it came to pass

Nay, father Abraham: but if
that the beggar died, and was one went unto them from the
carried by the angels into Abra- “ dead, they will repent.”
ham's bosom: the rich man he said unto him, “If (y) they
also died, and was buried; and “ hear not Moses and the pro-
in hell he lifted

up
his

eyes, being phets, neither will they be
in torments, and seeth Abraham “ persuaded though one rose
afar off, and Lazarus in his " from the dead."
bosom: and he cried and said,

Father Abraham, have mercy " on me, and send Lazarus, that Second Sunday after Trinity. " he may dip the tip of his finger * in water, and cool my tongue;

The Collect. “ for I am tormented in this O Lord, who never failest to “ flame." But Abraham said, help and govern them whom " Son, remember that thou in thou dost bring up in thy stedthy life time receivedst thy

fast fear and love ; Keep us, we good things, and likewise La- beseech thee, under the protec* zarus evil things : but now he tion of thy good-providence, and * is comforted, and thou art

make us to have a perpetual fear * tormented. And beside all and love of thy holy Name,

this, between us and you there through Jesus Christ our Lord. " is a great gulf fixed : so that

Amen. * they which would pass from "hence to you cannot ; neither

The Epistle. 1 John iii. 13. can they pass to us that would Marvel not, my brethren, if the 27." come from thence." Then he world (2) hate you. We know 14. said

, " I pray thee therefore, fa- that we have passed from death " ther, that thou wouldest send unto life, because (a) we love the 28.“ him to my father's house ; for brethren. He that loveth not his

" I have five brethren : that he brother, abidethin (6) death.

cause

6) “ If,” &c. The common grounds for confidence in God, and obedience to

his commands, are so strong, that it could 'bardly be expe&ted that any thing would

operate upon him, on whom these had not their proper effect : but admitting that other means might have a greater influence, it is for God alone to decide whether he will supply such other means,

(z) “ Hate.” He had just been stating as the reason why Cain" slew Abel, be

e-Cain's works were evil, and Abel's righteous: and he insinuates, therefore, that it will be no wonder if the world, that is the wicked, hate them, for the same reason.

(a) “ Because,” i. e. this convinces v. 14. us; this is our assurance. and chap. iv. verse 13,

(6) " In death,” i.e. in the same state v. 14. as if our Saviour had not appeared: without the benefits of his mediation,

So verse 24.

15. Whosoever hateth his brother is greater (i) than our heart, and

a (c) murderer: and ye know knoweth all things. Beloved,

that no murderer hath eternal life if our heart condemn us not, 16. abiding in him. Hereby (d) per- then have we confidence toward

ceive we the love of God, be- God: And (k) whatsoever we cause he (e) laid down his life for ask, we receive of him, because

us : and we ought to lay down we keep his commandments, and 17. our lives for the brethren. But

do those things that are pleaswhoso hath this world's good, ing in his sight. And this is and seeth his brother have need, his commandment, “ That we and shutteth up his bowels of 66 should believe on the name compassion from him, how dwel- 66 of his Son Jesus Christ, and

leth (f) the love of God in him ? “ love one another, as he gave 18. My little children, let us not love us commandment." And he

in word, neither in tongue; but that keepeth his commandments 19. in deed and in truth. And dwelleth (l) in him, and he in

hereby (8) we know that we are him. And hereby we know

of the truth, and shall assure our that he abideth in us, by the 20. hearts (b) before him. For if Spirit (m) which he hath given

our heart condemn us, God is

(c) “Is a murderer," i. e. has a dis. position which would lead to murder; is as bad as a murderer in the sight of him who forbids the first step towards sin, and sees through all its consequences.

(d) “Hereby," &c. St. John presses the same argument here as in i John iv. 9. 11. (ante 163), that the transcendency of God's love to man should make men love one another. If God has demonstrated in so strong a way that mankind in general, the whole human race, is so much the object of his love, how can we justify making any one of that race the fixed object of our hatred ? “ If God so “ loved us, we ought also to love one 66 another." 1 John iv. II.

(e) “ He laid down.” Our Saviour, therefore, is here distinctly referred to by the name of “God.” So 1 Tim. iii. 16. “ God was manifest in the flesh," &c. See p. 12. note (d).

() “How dwelleth," &c. If, according to verse 16. we ought even to lay down our lives for the brethren, how far short does he fall, who will not even supply their necessities?

(8) “Hereby," i.e. by loving in deed and in truth.

(b) “ Assure our hearts before him," i.e. as it is expressed in verse 21. shall " have confidence towards God.”

(i) “ Greater," i.e. can judge more correctly, and knows the facts on which the judgment is to be formed, as completely.

(k) “ Whatsoever,” &c. If we keep his commandments, he rewards us by granting whatever we ask; but thea (according to verse 23) it is one of his commandments that we should beleve on Christ, and love one another : and we cannot expect the reward, that is, whatsoever we ask, unless we perform the condition, i. e. keeping this command. ment.

(1) “ Dwelleth in him," &c. The idea of God's dwelling in us, is often noticed by St. John. Thus, 1 John iv. 12. “ If we love one another, God dwelleth « in us.” And John xiv. 23. “ If a

man love me, he will keep my words, “ and my Father will love him, and we “ will come unto him, and make our “ abode with him."

(m) “The spirit,” i.e. the temper, disposition, &c. He may be truly said to abide in us, when our temper, &c. is that which his would be. God may truly be said to abide in us, when, to use St. Paul's expression, Philip. ii. 5. “ The same “ mind is in us, which was also in Christ “ Jesus.” In the occurrences of life, might it not often be of service to us to

Feith one. The chit à pieds go

The Gospel. Luke xiv. 16. |6 room.” And the lord said 23. A CERTAIN (n) man made a unto the servant, “ Go out into

great supper, and bade many : “ the highways and hedges, and 17. and sent his servant at supper • compel them to come in, that

time to say to them that were “ my house may be filled. For 24.
bidden, “ Come; for all things “ I say unto you, That none of
6 are now ready.” And they " those men which were bidden
all with one consent began to shall taste of my supper.”
make excuse. The first said unto
him, “ I have bought a piece of
« ground, and I must needs go

Saint Barnabas the Apostle.
" and see it: I pray thee have
« me excused.” And another

The Collea. 19. said, “I have bought five yoke

O LORD God Almighty, who
" of oxen, and I go to prove

didst endue thy holy apostle
" them : I pray thee have
“ me excused.” And another

Barnabas with singular gifts of said, “I have married a wife,

the Holy Ghost; Leave us not, 6 and therefore I cannot come.”

we beseech thee, destitute of thy 21. So that servant came, and

manifold gifts, nor yet of grace shewed his Lord these things.

to use them alway to thy honour Then the master of the house,

and glory, through Jesus Christ

our Lord. Amen.
being angry, said to his servant,
66 Go out quickly into the streets
« and lanes of the city, and bring

For the Epistle. Acts xi. 22.
6 in hither the poor, and the Tidings (C) of these things came
66 maimed, and the halt, and the unto the ears of the Church which
s blind.” And the servant said, was in Jerusalem : and they sent
66 Lord, it is done as thou hast forth Barnabas, that he should go
« commanded, and yet there is as far as Antioch. Who when 23.

22.

refer to this rule, “ Is the mind the tem-
“ per, the disposition in which we now
“ are, a godlike mind, temper, &c. Can
“ God be considered as now abiding in
“ us ?" See ante 155. note on John

xiv. 17. 0.16.

(n)“ A certain man," &c. This pa. rable refers to the conduct of the Jews in rejecting our Saviour, and intimates that the grounds on which they rejected him were frivolous and worldly, and that they would therefore be utterly excluded from the benefits of Christ's coming. Should not this be a warning to us not to suffer worldly pursuits to draw us off from our

religious duties?
v. 22. (O) “ Tidings,” &c. The persecu-

tion which followed immediately after
the death of St. Stephen (Acts vii. 60.)

drove many of the disciples to very dis-
tant parts, and some of them went as far
as Phænice, and Cyprus, and Antioch.
At Antioch they preached unto the Gre-
cians: and “ the hand of the Lord was
“ with them; and a great number be-
“ lieved, and turned unto the Lord.”
Acts xi. 19, 20, 21. It was the intelli-
gence of this success that is here men-
tioned. It is observable, that the very
steps which were taken to suppress
Christianity extended the limits of its
propagation. The disciples had such
convincing evidence of its truth, that
nothing could deter them from preach-
ing it, and when they were driven from
Jerusalem, &c. they exerted themselves
in those distant parts to which they were
driven,