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was in Jerusalem : and they sent which came(k) to pass in the days forth Barnabas, that he should go of Claudius Cesar. 29. Then the as far as Antioch. 23. Who, when disciples, every man according to he came, and had seen the grace his ability, determined to send reof(d) God, was glad, and exhorted lief unto the brethren which dwelt them all, that with purpose of in Judea: 30. which also they heart they would cleave unto the did, and sent it to the elders by (e) Lord. 24. For he was a good the hands of Barnabas and Saul. man, and full of the Holy Ghost, and of faith : and much people

The Gospel. John xv. 12. (1) was added unto the (e) Lord.

This is

my commandment, 25. Then departed Barnabas to “ That ye (m) love one another, Tarsus, for to seek (g) Saul: “ as I have loved you. 13. Greater 26. and when he had found bim, “ love hath no man than this, that he brought him unto Antioch. “a man lay down his life for his And it came to pass, that a whole

friends. 14. Ye are my

friends, year they assembled themselves “ if ye do whatsoever I command with the Church, and taught much you. 15. Henceforth I call you people. And the disciples were “not servants; for the servant called Christians first in Antioch. “knoweth not what his Lord 27. And in these days came pro

“ doeth : but I have called you phets from Jerusalem unto An- “ friends; for all things that I tioch. 28. And there stood up “ have heard of my Father I one of them, named Agabus, and “ have made known unto you. signified by the (h) Spirit that “ 16. Ye have not chosen me, there should be great dearth “ but I have chosen you, and throughout all the (i) world : 66 ordained

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many of the disciples to very dis- our Saviour, “then rem

membered I the word tant parts; some of them went as far as “ of the Lord, how he said, “John indeed Phænice, and Cyprus, and Antioch. At “ baptized with water,' &c." and it is not Antioch they preached unto the Grecians : probable the same word would again have and “the hand of the Lord was with been used, had any other than our Saviour “ them: and a great number believed, and been meant. “ turned unto the Lord. Acts xi. 19, 20, (g) v. 25. “ Saul,” i. e. “ St. Paul." " 21." It was the intelligence of this (h) v. 28. “The Spirit," i. e. “Inspirsuccess that is here mentioned. It is ob- “ ation." servable, that the very steps which were (i) “World," i. e. “the land of Judea." taken to suppress Christianity extended (k) “ Came to pass." It is noticed as the limits of its propagation. The dis- occurring in Jewry (i. e. Judea). Josephus ciples were so fully convinced of its truth, Antiq. lib. 20. c. 3. in Claudius's time, that nothing could deter them from preach

A.D. 44. ing it; and when they were driven from (l) Part of our Lord's discourse at the Jerusalem, and other places, they exerted last supper, just before he was betrayed. themselves in the distant parts to which St. John sat next to him : he records they were driven.

therefore what he himself heard. (d) v. 23. “ The grace of God," i. e. (m) v. 12. “That ye love, &c.” This " the success of their preaching. The injunction seems to have made a strong " number of believers."

impression upon St. John. He urges this (e) 23, 24. “ The Lord, 7ợ Kupiq." i. e. duiy with great earnestness in his epistles

. “ Christ." In the 16th verse of this chapter, See ante, 175, 176. 1 John iv. and ante, the term “Lord" is distinctly applied to 178. 1 John üi.

" and bring forth fruit, and that the world. 10. But the God of “your fruit should remain ; that all grace, who hath called us unto “ whatsoever ye shall ask of the his eternal glory by Christ Jesus, “ Father in my name, he may after that ye have suffered a “ give it you.

while, make you perfect, stablish,

strengthen, settle you. 11. To Third Sunday after Trinity.

him be glory and dominion for The Collect.

ever and ever. Amen. O LORD, we beseech thee mer

The Gospel. Luke xv. I. cifully to hear us; and grant that | Then drew near unto him all the we, to whom thou hast given an

publicans and sinners, for to hear hearty desire to pray, may by thy him. 2. And the Pharisees and mighty aid be defended and com

Scribes murmured, saying, “This forted in all dangers and adversi

“ man receiveth (r) sinners, and ties, through Jesus Christ our « eateth with them." 3. And he Lord. Amen.

spake this parable unto them, The Epistle. 1 Peter v. 5. saying, 4. “ What man of you, All of you be subject one to “having an hundred sheep, if he another, and be clothed with hu- o lose one of them, doth not mility: for God (n) resisteth the “ leave the ninety and nine in the proud, and giveth grace to the “ wilderness, and go after that (s) humble. 6. Humble yourselves “ which is lost, until he find it? therefore under the (o) miglity “5. And when he hath found it, hand of God, that he may exalt “ he layeth it on his shoulders, reyou in due time: 7. casting (p) joicing. 6. And when he cometh all your care upon him ; for he home, he calleth together his careth for you. 8. Be sober, be “ friends and neighbours, saying vigilant; because your adversary “ unto them, “ Rejoice with me; the devil, as a roaring lion, walk- “ for I have found my sheep eth about seeking whom he may “ which was lost.” 7. I say unto devour: 9. whom resist, stedfast you, that “ likewise joy shall be in the faith, knowing that the is in heaven over one sinner that same afflictions are accomplished “ repenteth, more than over ninety in your (7) brethren that are in “ and nine just persons which need

(n) v. 5. “God resisteth, &c." A quo- occasion, when the disciples were questation from Prov. iii. 34. Exhortations to tioned, why our Saviour ate with pubhumility occur repeatedly in the Old and licans and sinners, his answer was, “ They New Testament. See Matt. v. 3.-xviii. 4. " that be whole need not a physician, but

(0) v. 6. “The mighty hand, &c." i. e. “ they that are sick: I am not come to (probably) “the afflictions and persecu- “ call the righteous, but sinners to re" tions which were to put their sincerity to pentance. Matt. ix. 12, 13. — Luke v. " the test," what St. Peter calls (1 Pet. iv. “ 31, 32.” And the parable which follows 12.) " the fiery trial which was to try them.” shews that the redemption of sinners, the \p) v. 7. “Casting, &c." See Matt. vi. recovery of those who were in a lost state,

was the great object of his coming. See (9) v. 9. “ Brethren that are in the

post, note on Matt. ix. 12. world," i. e. “ Christian converts in (s) v. 4. “ That which is lost.” Making

it the great topic of his anxiety, while lost; (1) v. 2. “Sinners, &c." Upon another the great topic of his rejoicing, when found.

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180 Acts xi. Saint Barnabas the Apostle.

was in Jerusalem : and they sent which came(k) te

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ernal: as far as Antioch. 23. Who, when disciples, ever,

ather, he came, and had seen the grace

Lord. of(d) God, was glad, and exhorted lief unto the them all, that with purpose of in Jude heart they would cleave unto the did, an (e) Lord. 24. For he was a good the h: man, and full of the Holy Ghost, and of faith : and much people

worthy was added unto the (e) Lord.

in us. 25. Then departed Barnabas to Tarsus, for to seek (8) Saul : 26. and when he had found him

w for the (y) he brought him unto Antior And it came to pass, that a w

creature was made year they assembled them

anity, not (a) willingly, with the Church, and taug!

y (6) reason of him who people. And the discis

.ch subjected the same in hope ; called Christians first ir

21. because the creature itself 27. And in these day

also shall be delivered from the phets from Jerusale holy; bondage of corruption into the tioch. 28. And t! upon us glorious liberty of the children of one of them, nary

being our God. 22. For we know that the signified by th there should

ad- may

be compared to a woman in labour, throughout

in great uneasiness, but looking anxiously for deliverance; and this is the case even

with us, who have the first gifts of the drove many Luke xv.

Spirit, the beginnings of these spiritual tant parts

blessings. — This sense of the passage Phænice

in with the context, and is in unison with Antioc the prospect

those many other passages where the and encouragement to the

prospect of the coming,

" Lord,” is pressed as an argument to exposed. The creature, &c." The sufferings.

(y) « The manifestation, &c." i.e. (pro“ whom God will treat as his children."

(z) v. 20. “ The creature," i. e. (probably) “mankind." (a)

« Willingly," i. e. (perhaps) " from any act in which their will concurred."

(6) “ By reason of bim, &c." This sug.

gestion, that evils were not always im. tion,

them, but arose from God's appointment,

(where the object might be toery man's the hope that they should be de- merit, and put his virtues to a test) was ad

mirably calculated to raise their spirits

, of the children of God: and so and fortify their resolution. is this expectation, that the world

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** mote" () on 1 John iii. 2. Many other conrerts to bear the persecutions and trials

encourage the converts to brave their meaning of this (not very clear) passage may be this: there is an earnest expect-bably) “ the time when it shall be manifest ation of the period so often referred to,

" the coming, or day of the Lord," when God shall shew who are his, and who are not ; whom he adopts as sons, and whom

For mankind was not made subject to sin and death, the bondage of corrup

(from which Christ's coming is to set them

free,) from any thing in which their putable to misconduct in those who suffered

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groaneth and tra- “ withal, it shall be measured to rether until now.

you again.”

39. And he spake "hey, but our- a parable unto them: “Can the (e) ve the first- “ blind lead the blind ? shall they

“ not both fall into the ditch ? rselves, “ 40. The disciple is not above his wit. “ master : but every one that is

“ perfect shall be as his master. “ 41. And (8) why beholdest thou “ the mote that is in thy brother's

eye, but perceivest not the beam that is in thine own eye?

2. Either how canst thou say to thy brother, Brother, let me

pull out the mote that is in thine given: eye, when thou thyself beholdest

be given « not the beam that is in thine asure, pressed “ own eye? Thou hypocrite ! cast ken together, and « out first the beam out of thine uver, shall men give “ own eye, and then shalt thou your bosom. For with the

“ see clearly to pull out the mote that

ye

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same

measure

(c) v. 36. “ As, &c." Let your mercy and benevolence be as extensive as his. It had just been stated, that God “is kind " to the unthankful, and to the evil.”

(d) v. 37.“ Judge not, &c." Christianity requires us to look to our own faulls, that we may compare our own actions with God's rules, and correct our own failings; it does not allow us officiously to inquire into the faults of others, or to contrast our conduct with theirs. We may form a very wrong estimate of other men's actions, because we cannot tell accurately what has influenced their conduct, and we are referring to a wrong standard, when we draw the comparison between theirs and ours ; ours may be relatively better than theirs, and yet they may not come up to the standard God has fixed. Bringing our actions to the test of God's commands shews us our own unworthiness, teaches us humility, makes us think worse of ourselves, and become better ; contrasting them with those of others gives us a degree of pride to which we have no claim, makes us think more highly of ourselves than we ought to think, encourages us to conclude we are as good as we need be, and has a tendency to prevent our endeavours to im

prove. Our Saviour strongly condemns this conduct in his parable of the Pharisee and the publican. (Luke xviii. 10., &c. post, -) The practice of judging others is condemned by St. Paul, (Rom xiv. 4.) “ Who art thou that judgest another man's 6 servant ? to his own master he standeth " or falleth." So St. James, (ch. iv. 12.) “ Who art thou that judgest another ?" and see 1 Cor. iv. 5. And before any one assumes to himself the right of deciding upon another's conduct, let him recollect our Saviour's answer to those who brought before him the woman taken in adultery, (John viji. 7.) “He that is without sin

among you, let him first cast a stone at " her.”

* 185 v. 39. « Can the blind, &c.” If the

conduct of other men, instead of God's command, is to be your guide, you have a blind guide, one who is continually taking a wrong course himself, and will therefore never lead you right.

(g) v. 41. “And why, &c.” The same conduct is censured in Hor. lib. i. sat. 3. ), 25.

“ Cum tua prævideas oculis mala lippus inunctis
“ Cur in amicorum vitiis tam cernis acutum
“ Quam aut Aquila, aut serpens Epidaurius,"

“ no repentance. 8. Either what | ruler and guide, we may so pass

woman having ten pieces of through things temporal, that we “ silver, if she lose one piece, finally lose not the things eternal : “ doth not light a candle, and Grant this, O heavenly Father,

sweep the house, and seek dili- for Jesus Christ's sake our Lord.

gently till she find it? 9. And Amen. “ when she hath found it, she “ calleth her friends and her neigh

The Epistle. Rom. viii. 18. “ bours together, saying, “Rejoice I RECKON that the sufferings of “ with me; for Î have found this present time are not worthy “ the piece which I had lost.' to be compared with the (u) glory “ 10. Likewise I say unto you,

which shall be revealed in us. “ There is (t) joy in the presence

19. For the earnest expectation of “ of the angels of God over one the (x) creature waiteth for the (y) “ sinner that repenteth.'

manifestation of the sons of God. 20. For the (2) creature was made

subject to vanity, not (a) willingly, Fourth Sunday after Trinity.

but by (b) reason of him who The Collect.

hath subjected the same in hope ; O God, the protector of all that 21. because the creature itself trust in thee, without whom no- also shall be delivered from the thing is strong, nothing is holy; bondage of corruption into the Increase and multiply upon us glorious liberty of the children of thy mercy, that thou being our God. 22. For we know that the

(t) v. 10.

“ Joy, &c." A strong ad- may be compared to a woman in labour, ditional motive for sinners to repent, and in great uneasiness, but looking anxiously for others to lead them to repentance ! for deliverance; and this is the case even This joy is well intimated in the parable of with us, who have the first gifts of the the prodigal son. Luke xv. 3 to 32. Spirit, the beginnings of these spiritual

(u) v. 18. “The glory, &c." See ante, blessings. - This sense of the passage falls 73. note (t) on 1 John iii. 2. Many other in with the context, and is in unison with passages hold out the prospect of some those many other passages where the eminent glory as an encouragement to the prospect of “the coming, or day of the converts to bear the persecutions and trials « Lord,” is pressed as an argument to to which they were exposed.

encourage the converts to brave their (x) v. 19. “ The creature, &c.” The sufferings. meaning of this (not very clear) passage (y) “The manifestation, &c." i.e. (promay be this: there is an earnest expect- bably) “the time when it shall be manifest ation of the period so often referred to, “ whom God will treat as his children." as “the coming, or day of the Lord," when (2) v. 20. “ The creature," i. e. (proGod shall shew who are his, and who are bably) “mankind." not; whom he adopts as sons, and whom (a) “Willingly," i. e. (perhaps) "from not. For mankind was not made subject any act in which their will concurred." to sin and death, the bondage of corrup- (6) “ By reason of him, &c.” This sugtion, (from which Christ's coming is to set gestion, that evils were not always im. them free,) from any thing in which their putable to misconduct in those who suffered own choice and will concurred, but it was them, but arose from God's appointment, God's appointment: and God also gave (where the object might be to try man's them the hope that they should be de- merit, and put his virtues to a test) was adlivered, and again admitted into the glorious mirably calculated to raise their spirits, liberty of the children of God : and so and fortify their resolution. strong is this expectation, that the world

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