The Gospel. St. Luke xvi. 19.

THERE was a certain rich man, who was clothed in purple and fine linen, and fared sumptuously every day. And there was a certain beggar, named Lazarus, who was laid at his gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man's table: moreover, the dogs came and licked his sores. And it came to pass that the beggar died, and was carried by the angels into Abraham's bosom : the rich man also died, and was buried: and in hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried, and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue,

for I am tormented in this flame. But Abraham said, Son, remember that thou in thy life-time receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented. And

erful inducement to the diligent observance of this duty, than the assurance of the same apostle, that "God is love;" and that "he, that dwelleth in love, dwelleth in God, and God in him."

DR. MANT.

(49.) From this Gospel we learn, 1. what mistaken measures they go upon, who form a judgment either of their own, or another's, happiness and misery, by their different fortunes or stations in the world; for, according to this standard, who would have scrupled to pronounce the rich man in this parable most blessed, and Lazarus the most wretched of all mortal creatures? And yet, how distant hath this rash sentence been from the truth of the case?

2. Here is comfort and encouragement for those of our brethren, whose circumstances are strait and low in the world. This passage shews, they shall not always be forgotten; but, if their poverty be sustained with patience, and contentedness, and trust in a good God, there is a time coming when he will not neglect them, though men may. And they, who so haughtily and coldly look down upon their sufferings in the meanwhile, may one day find cause to envy their happiness. For, when the gay, but fleeting vanities of this world shall be reduced to a coffin and a shroud, when pomp and honour vanish like a shadow, when proud-hearted wealth lies covered in the dust, the pity, or the scorn and curse, of survivors; then shall the godly poor be taken up by angels, and carried into rest; from grief and labour to mansions of peace, and joy, and glory everlasting.

3. But above all, in the third place, the rich should

besides all this, between us and you there is a great gulf fixed: so that they who would pass from hence to you cannot; neither can they pass to us that would come from thence. Then he said, I pray thee, therefore, father, that thou wouldest send him to my father's house; for I have five brethren: that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him, They have Moses and the Prophets; let them hear them. And he said, Nay, father Abraham; but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead. (49.)

The Second Sunday after Trinity.

(50.)

The Collect.

O LORD, who never failest to help and govern those whom thou dost bring up in

take this warning, to use their plenty wisely and profitably; lest either their luxury and vanities, if it be employed amiss, or the intemperate love and rust of this talent, if not employed at all, be a witness against them in the last day. This parable casts no reproach upon the rich man, for raising his estate by unjust and fraudulent methods, or for not paying punctually for all his gay clothing and sumptuous table. And yet, supposing him the fairest dealer that ever lived, this single fault of hardheartedness, and not distributing to the necessities of the poor, was sufficient to consign him to the flames of hell.

If then your riches and the glory of your houses be increased, remember how this Scripture reminds you, that you "can carry nothing away with you when you die, neither shall" one whit of "your pomp follow you." (Ps. xlix. 17.) If any, like another rich man in this Gospel, (Luke xii. 16.) be in perplexity and doubt, where to bestow his fruits and his goods, let him reflect upon the application. Thence he will learn how little need there is to pull down his barns, and build greater; when so many large and safe store-houses stand ready provided to his hands, where he may bestow, where he may lay them up for many years; nay, where he may put them out to the most growing interest, with a most infallible security to the principal: for by these good works it is, that men escape the condemnation of the rich man now before us; which God gave us grace to do for his sake, who himself vouchsafed to "become poor," that "we through his poverty might be made rich," (2 Cor. viii. 9.) even Jesus Christ our Lord; to whom, with the thy steadfast fear and love; keep us, we beseech thee, under the protection of thy good providence, and make us to have a perpetual fear and love of thy holy name, through Jesus Christ our Lord. Amen.

are pleasing in his sight. And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. And he that keepeth his commandments, dwelleth in him, and he in him: and hereby we know that he abideth in us, by the Spirit which he hath given us. (51.)

The Gospel. St. Luke xiv. 16.

cause he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him; how dwell eth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed, and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence towards God. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that

Father, and the Holy Spirit, be all honour and glory, now and for ever. Amen.

DEAN STANHOPE.

(50.) The Collect for this day reminds us of the never failing care of Almighty God, to help and govern them, whom he doth bring up in his steadfast fear and love: and thence beseeches him to take us under the protection of his good providence, and to make us have a perpetual fear and love of his holy name. To this end, the beloved disciple, in the Epistle for the day, first warns Christians of the hatred and malice of the world against them; after which he shews the blessed fruits of a true love to the brethren, together with the mischievous effects of hatred and ill will towards them; concluding with some marks and directions for satisfying and assuring our consciences in these matters.

In the Gospel our blessed Saviour, according to his usual way of instructing the people, sets forth in a parable the liberal provisions he hath made in the Gospel, for all that will come to him; as also the way and manner of his inviting them; together with the danger of refusing his invitations. Dr. Hole.

(51.) As this portion of Scripture suggests some considerations, which should fortify and support

A CERTAIN man made a great supper, and bade many; and sent his servant at supper-time, to say to them that were bidden, Cone, for all things are now ready. And

cuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it; I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them; I pray thee have me excused. And another said, I have married a wife, and therefore I cannot come. So that servant came, and showed his lord these things. Then the master of the house, being angry, said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. And the servant said, Lord, it is done as theu hast commanded, and yet there is room. And the lord said unto the servant, Go out into

good men in the discharge of their duty, when they meet with unsuitable and unworthy returns from an injurious and wicked world; so does it suggest others calculated to be a warning to us, not to give way to the least motions towards an uncharitable disposition. The former case hath the justice, the goodness, and the unchangeable promises of God, the examples of the blessed Jesus himself, of his apostles and disciples, saints and glorified spirits innumerable, and the sweet satisfactions of a clear conscience, for its comfort and encouragement. The latter hath the instance of Cain; the dreadfu guilt of all, whose malice renders them his cursed seed; the sentence of the divine law; and the severity of a Judge, "from whom no secrets are hid:" as so many monuments of justice, and sure indications of condemnation and severe vengeance, for its terror and scourge. Let us not therefore be weary of well doing, how ill soever our good actions are received, because there is a time coming, when we shall certainly reap, if we faint not. And let us not cherish any thought of the least tendency toward uncharitableness or malice, remembering that our very inclinations and desires lie open to Him, with whom we have to do, and that, if we could in this matter deceive and mock even our own

the highways and hedges, and compel them to come in, that my house may be filled: for I say unto you, that none of those men which were bidden shall taste of my supper. (52.)

The Epistle. 1 St. Pet. v. 5.

(53.)

The Collect.

O LORD, we beseech thee mercifully to hear us; and grant that we, to whom thou hast given an hearty desire to pray, may, by thy mighty aid, be defended and comforted in all dangers and adversities, through Jesus Christ our Lord. Amen.

consciences, yet cannot he be mocked, who (as we read to-day) "is greater than our hearts, and knoweth all things." Dean Stanhope.

him; for he careth for you. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist, steadfast in the faith; knowing that the same afflictions are accomplished in your brethren that are in the world. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have

entertainment, which the Gospel found at its first setting out; yet have we a part and concern in it also. For by the same reason, that they who would not receive it at all, were punished for their refusal, shall every Christian, who professes to have received it, if he be slothful, or lukewarm, in the duties of that profession, be punished for his indifference and neglect. It were easy enough to shew, that a bare acknowledgment and belief of our Saviour's doctrine is far from answering the ends of it to us. And I think I may venture to say, that they who "hold the truth in righteousness,"

bidden to it. The first bidding denotes all the previous notices of the Messiah, by which the law and the prophets were intended to prepare the Jews for receiving him and his doctrine. The second bidding, when all things were ready, seems to import all that Jesus did, and taught, and suffered for their conversion and salvation; and all the testimonies and importunate exhortations of his apostles and disciples to the same purpose. The excuses sent for their absence, are those prejudices, and passions, and worldly interests, which did not only hinder those Jews from coming into the faith; but disposed them to treat all attempts to win them over, with the most inflexible obstinacy and utmost contempt. The guests, brought in from abroad to supply their places, are the Gentile world; to whom, after the Jews had thrust it from them, the subsequent tenders of this grace and salvation were made. And the declaring that "none of those that were bidden" should "taste of" his "supper," implies the giving of those Jews over to a reprobate sense, and leaving them under that infidelity and perverseness, in which they continue hardened to this very day.

same seducements, which now obstruct their practice, would, if they had been born and educated in any other persuasion, most probably have obstructed their belief of the Christian religion.

The ministers of God's holy word and sacraments are the servants sent out to invite to this supper. Faith cometh by "preaching;" but if faith do not produce a life of piety and virtue, agreeable to its principles, our preaching is vain, and your faith is also vain. They, therefore, upon whom the name of Christ is called, are not thereby quite beyond the reach of the true import of this parable. They may still retain the vicious dispositions reprehended in it; they, consequently, may incur the sentence of exclusion, denounced in the close of it. They actually do the one, and will certainly fall under the other; if they suffer the cares or the pleasures of this world to draw them into an indifference for, or neglect of, the duties of religion, and the concerns of eternity. And, therefore, we shall do well to make such application of the parable, as may (by God's blessing) prevent the folly, and sin, and misery, of so doing.

Dean Stanhope.

(53.) The Collect for this day beseeches God mercifully to hear our prayers; that we, to whom The Gospel. St. Luke xv. 1.

THEN drew near unto him all the publicans and sinners for to hear him. And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. And he spake this parable unto them, saying, What man of you having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together

mighty aid be defended, and conforted in all dangers and adversities. Now because pride and haughtiness of Spirit is the greatest obstacle to the success of our prayers, and to our security from dangers; and nothing conduces more to a good event and issue in both, than humility and lowliness of mind; therefore the Epistle for this day cautions us against the one, and earnestly exhorts to the other. Dr. Hole.

The Gospel in the form of two similitudes, of which it principally consists, ministers arguments to wicked men for repentance and amendment of life: being intended to encourage and support those publicans and sinners, who at the time of its delivery drew nigh in great numbers to our Saviour. Dean Stanhope.

(54.) This Epistle contains a recommendation of several virtues, always fit to be cultivated by Christians, but especially useful and necessary in afflicted circumstances, such as the apostle is here describing, and such as were felt by the persons to whom his Epistle is addressed.

them, Rejoice with me, for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me, for I have found the piece which I had lost. Likewise, I say unto you, ou, there is joy in the presence of the angels of God over one sinner that repenteth. (55.)

refreshment, but the government of our passions and desires in general, with respect to any objects or events whatsoever, which, in the present life, are wont to provoke them to violence and excess.

By "watchfulness," no question, is meant a continual circumspection and care, that we be not surprised either through our own neglect, or the infir mities of our nature.

This is the general acceptation of the word, which yet here may perhaps have a view somewhat more particular and restrained. That branch I mean of watchfulness, which considers, and is aware, of what importance the different events of this life are to the happiness or misery of the next; and what advantages the enemy of souls is ever taking to convert them to our destruction.

In this encounter, St. Peter tells us, all we have to do, is stoutly to stand our ground, supported by a vigorous faith, and animated by the examples of other good Christians, engaged in the same cause, and pressed with the same difficulties.

After these seasonable admonitions, the apostle concludes with a prayer, which does so implore the good effects, as at the same time to suggest, that

due to the superiors of every sort and capacity; and so for preserving inviolate the order, and unity, and peace of the Church. But especially this virtue is of mighty service for preparing men to receive from the hands of God any events, which his wisdom shall think fit to send, with a becoming resignation of mind.

That "care," which the apostle would have persons under hardships "cast" entirely "upon God," is, no doubt, that anxious and disquieting solicitude, which distracts the mind, perplexes all our thoughts, breaks and confounds all our measures, and so not only does more hurt than good, but betrays a want of consideration and religion.

By "sobriety" is meant, not only a temperate use of the creatures appointed for our sustenance and

afflictions rightly undergone. That these are every way consistent with the gracious design of making good men eternally happy; that they are but of short continuance; that they add lustre to such men's virtue, inflame their zeal, fix their resolution, qualify them for greater undertakings, render them at last impregnable, and, by conforming them to the likeness of a suffering, resemble them in the end to the triumphs of a victorious, Redeemer. But till this be, (which, if we do not obstruct our own happiness, will not fail to be,) let us remember that we are creatures and servants, and he our Maker and Lord; consequently, that to us belongs submission, and obedience, and fidelity; to him "power, and glory, and dominion, for ever and ever." Amen. DEAN STANHOPE.

(56.)

The Collect.

O GOD, the protector of all that trust in

(55.) Our blessed Master here makes no difficulty to affirm the joy in heaven to be greater, upon the account of one instance of a reclaimed penitent, than for a great many, who, having never been so bad, never stood in need of so strict and painful a repentance. These circumstances, and the reason of them, deserve our very serious attention.

thing is holy; increase and multiply upon us thy mercy; that, thou being our ruler and guide, we may so pass through things temporal, that we finally lose not the things

"the fatted calf killed" for the prodigal, when he, who paid a constant duty to his father never had so much as a "kid given him" to make "merry with his friends?" If some, nay, if great joy be just for one, yet ought it to be greater for one, than for ninety and nine? For one once bad, than for so many always good? or, shall we say, is it better to sin and afterwards repent, than not to sin at all, so as shall need repentance? This difficulty still remains to be considered.

and that children both in the natural and spiritual capacity, have those which are styled their angels. Matt. xviii. 10. Those spirits then may be very reasonably, and seem generally to be, thought full of tenderness for their charge, solicitous for their particular safety, and extremely glad of any good that befalls them. How these heavenly hosts were affected with the salvation of mankind in general, is evident from the hymn, with which they attended at the birth of Christ, to welcome him into the world, (Luke ii. 9. &c;) as also from their constant earnest desire of contemplating the mystery of our redemption. 1 Pet. i. 12. Every occasion then of this kind may be glad tidings to them. And, though their nature be far distant from us mortals, and their bliss exquisite, beyond what we are able to conceive; yet, in regard both their nature and their bliss are finite, their joy may certainly admit of an increase. And, as often as a sinner is converted from the evil of his ways, there may spring up a fresh object, and a large and literal addition to it.

But can this properly be said of God too, whose perfection of happiness allows no such accumulations? No, doubtless. And therefore, with respect to him, we must interpret this, as religion and reason oblige us to understand many like passages, where human parts and passions are attributed to him. All which is done, that, by such condescending resemblances, he might the better manifest himself to the weakness of our capacities. As therefore the Holy Ghost, meaning to represent his displeasure and our baseness, does it, by saying, that we "provoke him to anger, kindle his fury, grieve" and "weary" his spirit, and the like: so here, by saying, that God "rejoiceth" over a repenting sinner, is intended that such repentance is highly agreeable to him.

Now we are to remember, that God hath declared, "all souls are mine; the soul that sinneth it

kind are, by nature, equally related to God; and that the distinctions, he makes between one man and another, are upon the account of virtue and vice. If then the stray sheep be sought, and the rest, in appearance, neglected in the meanwhile, it is not that the shepherd hath a particular fondness for that sheep above the rest; for he would have done the same for any of them under the same cir

cumstances.

Therefore neither is this part to be too rigorously understood; but as spoken after the manner of And the resentments of men are evidently raised by the greatness of a change from the contrary. Thus sickness, and pain, and danger, give a more sprightly relish of safety, and ease, and health. The surprise of an escape which we did not expect, and the regaining of a treasure we had given for gone, is entertained with transport and rapture; because this gives it us afresh, it is a kind of new accession to our fortunes, and like a thing we never enjoyed before. And such is the case of men immersed in a dissolute and debauched life: an ample subject of pleasure, and even of wonder, when they are "recovered from the snare of the devil," who were long used to be "taken captive by him at his will." 2 Tim. ii. 26. This is a new conquest, and enlarging of Christ's dominion, an addition made to the number of the blessed, and an example, of noble influence, for encouraging others to shake off their chains.