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"hear (r), that shall he speak | inspiration we may think those things that be good, and by thy merciful guiding may perform the same, through our Lord Jesus Christ. Amen.
"and he will shew you things to "come. 14. He shall glorify me: "for he shall receive of (s) mine, "and shall shew it unto you. "15. All things that the Father "hath are (t) mine: therefore "said I, that he shall take of
"mine, and shall shew it unto 66 "you."
Fifth Sunday after Easter.
LORD, from whom all good things do come; Grant to us thy humble servants, that by thy holy
(r)"Hear," i. e. " either from the Fa"ther or me." "And in as much as all "things that the Father hath are mine," it will be the same whether the communication is by him or me.
(s) v. 14. "Of mine." A strong proof of our Saviour's divinity, and of the personality of the Holy Ghost. If the Spirit was to receive of what was Jesus Christ's, and if all things were in common to the Father and the Son, so as to justify the expression, "All things that the Father "hath are mine," could Jesus Christ be a subordinate being, a being of inferior nature? If Jesus Christ were not God, and the Spirit were an operation or quality only, but an operation or quality of God, would it receive or take what was Jesus Christ's? And how could it be sent by Jesus Christ? The superior, if the Spirit were the superior, would receive or take nothing from the inferior; and who but God could send or give of what is God's? And when the Spirit was come, whom was he to glorify, and of whom was he to testify? Jesus Christ! He was to speak, not of himself, but what he should hear: and to hear of whom? Jesus Christ! "he shall receive of mine, and shew it "unto you." So that if Jesus were less than God, the Spirit of Truth, which proceedeth from the Father, was to glorify, not the Father, but Jesus Christ; to testify, not of the Father, but of Jesus Christ; and was to speak, not what he should hear or receive from the Father, but what he should hear and receive from Jesus Christ!! And how can this be reconciled,
The Epistle. James i. 22.
BE ye doers (u) of the word, and not hearers only, deceiving your own selves. 23. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: 24. for (r) he beholdeth himself, and goeth his way, and straightway forgetteth (y) what manner of man he was. 25. But whoso
but by considering, as our church does, the Father as God, the Son as God, and the Holy Ghost as God? See Heber. 181 to 183. and Waterland, 190 to 196.
(t) v. 15. "Are mine," his power my power, his works my works, his spirit my spirit our perfections common, our nature equal, and our glory one. Waterl.
188. A claim none of an inferior nature could make. Waterl. 195, 196.; and see Bellarmine de Christo. Lib. 1. c. vi. p. 300.
(u) v. 22. "Doers." The necessity of good works is strongly pressed by our Saviour, and the apostles, (See ante, 37. note on Philipp. iv. 5.) And yet it should seem by one part of this Epistle, that there were some who taught that "faith "without works" might suffice. In Jam. iii. 14. he says, "What doth it profit, my "brethren, though a man say he hath
faith, and have not works; can faith "save him?" So, v. 17. "Faith, if it hath "not works, is dead;" and, v. 19. “The "devils believe," (that is, have faith) "and "tremble." If the tree be good, it must produce good fruit. (See ante, 151. note on John xv. 2.)
(x) v. 24. "For he," i. e. "who;" it is not every one who forgets; the parallel only holds with those who do.
(y) "Forgetteth." A hearer, whose conduct is not influenced, is at least in as bad a situation as if he forgot. If the word, like a glass, shew him his defects, and he will not correct them, be in effect straightway forgetteth what manner of man he was.
looketh () into the perfect (a) law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his (b) deed. 26. If (c) any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this manʼs religion is vain. 27. Pure religion (d), and undefiled before God and (e) the Father, is this, "To "visit the fatherless and widows "in their affliction, and to keep "himself unspotted from the "world."
(z) v. 25. “Looketh into," i. e. "studies, attentively considers."
(a) "Perfect law of liberty," i. e. "the gospel dispensation;" he calls it again, ch. ii. v. 12. "the law of liberty;" and he might mean, that it was free from the bondage of ceremonial ordinances, and required inward purity and good works, and nothing more. St Paul, when he presses upon the Galatians to rely solely upon the gospel, and to pay no attention to the Mosaic institutions, says, (Gal. v. 1.) "Stand fast, therefore, in the liberty "wherewith Christ hath made us free, and "be not entangled again in the yoke of "bondage." (i. e. the Mosaic institutions.) (b) "His deed," i. e. "all he does."
(c) v. 26. "If, &c." One of the first requisites of a "doer of the word" is to keep his tongue under proper restraint. See ante, 92. note on Eph. v. 4.
(d) v. 27. "Pure religion, &c." The sum of religion is beneficence and purity. In Micah vi. 8. is another summary: "What doth the Lord require of thee, but
"meth when I shall no more
speak unto you in proverbs, but "I shall shew you plainly of the "Father. 26. At that day ye "shall ask in my name: and I "say not unto you that I will pray "the (i) Father for you; 27. for "the Father himself loveth you "because ye have loved me, and "have believed that I came out "from God. 28. I (k) came forth "from the Father, and am come "into the world: again, I leave the "world, and go to the Father.” 29. His disciples said unto him, "Lo, now speakest thou plainly, " and speakest no proverb.
"30. Now are we sure that thou "knowest all things, and needest "not that any man should ask "thee: by this we believe that "thou camest forth from God." 31. Jesus answered them, "Do ye "now believe? 32. Behold, the ❝hour cometh, yea, is now come, "that ye shall be scattered (4),
"to do justly, and to love mercy, and to "walk humbly with thy God."
(e) "And," or "even."
(g) Part of what passed at the last supper, on the evening our Saviour was betrayed. St. John was present, and sat next him.
(h) v. 23. "In my name," i. e. "ground of being my disciples."
66 on the
(i) v. 26. "Will pray the Father." I shall have no occasion; the Father shall do it of himself.
(k) v. 28. "I came forth, &c." An unequivocal assertion of his pre-existence: and a plain intimation that it was his own act to come from the Father, and to return again to him. Agreeably to what he says, John x. 17, 18. " I lay down my life, "that I might take it again. I lay it down "of myself. I have power to lay it down, "and I have power to take it again. This "commandment have I received of my "Father."
() v. 32. "Be scattered," i. e. "shall "desert me." So Matt. xxvi. 31. "All
"every man to his and shall
"leave me alone; and yet I am
"not alone, because Father "is with me. 33. These things "I have spoken unto you, that "in me ye might have peace. (m) "In the world ye shall have tri"bulation; but be of good cheer; "I have overcome the world."
GRANT, we beseech thee, Almighty God, that like as we do believe thine only-begotten Son, our Lord Jesus Christ to have ascended into the heavens; so we may also in heart and mind thither ascend, and with him continually dwell, who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen.
For the Epistle. Acts i. 1. THE former (n) treatise have I made, O Theophilus, of all that
ye shall be offended because of me," (i. e. "shall fall off from me, shall be "afraid to declare your adherence to me,") "this night," (i. e. the same night of which St. John speaks ;) and accordingly, in the self-same night, they "all forsook "him, and fled," and Peter three times denied knowing him. So speedily was this prediction verified!
(m) v. 33. "Peace," i. e. "comfort," from an assurance that your dependance on me shall not be vain.
(n) v. 1. "Former treatise," i. e. "St. "Luke's Gospel." The Acts are supposed to have been written by St. Luke, and to have been published about A. D. 64. They do not record the actions of all the disciples, but are principally confined to the works of St. Peter and St. Paul, and to part of their works only. They state nothing of St. Peter after Herod's death, A. D. 44. though he lived twenty-four years afterwards, and but little of St. Paul till he went to Iconium, A. D. 46. twelve years after his conversion; nor do they
Jesus both to do and
2. until the day in which he was
taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: 3. to whom also he shewed himself alive after his passion by many infallible proofs, being seen of them (0) forty days, and speaking of the things pertaining to the kingdom of God: 4. and, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the (p) promise of the Father, "which," saith he, ye have "heard of me: 5. for (q) John truly baptized with (r) water; "but ye shall be baptized with the Holy Ghost not (s) many days "hence." 6. When they therefore were come together, they asked of him, saying, Lord, "wilt thou at this time (t) restore again the kingdom to Israel?" 7. And he said unto them, "It is
"not for you to know the times "or the seasons which the Father
"hath put in his own power. 8. But "ye shall receive power, after "that the Holy Ghost is come upon you and ye shall be witnesses unto me both in Jerusa"lem, and in all Judea, and in "Samaria, and unto the (u) utter"most part of the earth." 9. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. 10. And while they looked stedfastly stedfastly toward heaven, as he went up, behold, two men stood by them in white apparel, 11. which also said, "Ye men of Galilee, why stand ye "gazing up into heaven? This
time they seem to have expected that our Saviour was to restore temporal power to the Jews. They were not aware that the kingdom of heaven, Christ's kingdom, was, (as he says, John xviii. 36.) "not of this "world," but (as he states, Luke xvii. 21.) "the kingdom of God is within you," i. e. a kingdom, and dominion over the heart, "mind, passions, and propensities of man." (u) v. 8. Uttermost part of the earth." Our Saviour had told them before his crucifixion, (in his prophecy of the destruction of Jerusalem, Matt. xxiv. 14.) "This gospel of the kingdom shall be preached in all the world for a witness "unto all nations, and then shall the end" (i.e. the end of the Jewish polity, the destruction of Jerusalem) "come;" and accordingly, the gospel was preached before the destruction of Jerusalem in Asia Minor, Greece, and Italy; as far north as Scythia, south as Ethiopia, east as Parthia and India, and west as Spain and Britain. 2 Newt. Proph. 156. This shews the zeal of the apostles, their conviction of the truth of what they preached, and God's assistance to the cause. It shews too that
The Gospel. Mark xvi. 14.
JESUS appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. 15. And he said unto them, "Go ye into "all the world, and (x) preach "the Gospel to every creature. "16. He that believeth and is "(y) baptized shall be saved; but "he that believeth not shall be "damned. 17. And these signs "shall (2) follow them that be"lieve: In my name shall they "cast out devils; they shall speak
(y) v. 16. "Is baptized," i. e. "takes upon himself my baptism: makes that "public avowal of being my servant, and "lives a suitable life." See 2 Cl. Attr. 206.
(z) v. 17. "Shall follow." Another prediction, which would put the truth of his religion to the test. The disciples would expect to possess these powers - the converts to see them exerted. Would either have adhered to Christianity had they not been possessed and exercised?
(a) Speak, &c." So that this gift, which, according to Acts ii. (post, 166.) was conferred on the following Whitsunday, was here foretold.
after the (b) Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. 20. And they went forth, and preached every-where, the (b) Lord working with them, and confirming the word with signs following.
Sunday after Ascension Day.
O GOD, the King of Glory, who hast exalted thine only Son Jesus Christ with great triumph unto thy kingdom in heaven; We beseech thee, leave us not comfortless; but send to us thine Holy Ghost to comfort us, and exalt us unto the same place whither our Saviour Christ is gone before; who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen.
The Epistle. 1 Pet. iv. 7. THE (c) end of all things is at
(b) v. 19.
The Lord," " Kúpios," & Te Kupie, with the article.
(c) v. 7. "The end," i. e. probably one of the times so often signified by the expression, "the day of the Lord," the "coming of the Lord," the great period of the destruction of the Jews. See ante, 32. note on Luke xxi. 25. It is called "the end" several times in our Saviour's prediction, (Matt. xxiv. 6. 13, 14.- Luke xxi. 9.) and it did put an end to the temple, the sacrifices, the ceremonies, and the nation. Has the sceptre at any time since been in Judah, or a lawgiver between his feet? See Gen. xlix. 10. ante, 69. note (7) on Mal. iii. 1.
(d) v. 8. "Fervent charity," i. e. "warm, "active benevolence." So our Saviour says, (John xiii. 35.) "by this shall all "men know that ye are my disciples, if "ye have love one to another." ante, 28. note on Rom. xiii. 8. Christianity inculcates not only benevolence" among "ourselves," to relations and neighbours, but general good-will to all mankind."
(e)" Cover." i. e. "either obtain re"mmission for," (like Jam. v. 26.) or “over
hand: be ye therefore sober, and watch unto prayer. 8. And above all things have fervent (d) charity among yourselves: for charity shall (e) cover the (g) multitude of sins. 9. Use hospitality one to another, without grudging. 10. As every man hath received the gift (h), even so minister the same one to another, as good stewards of the manifold (i) grace of God. 11. If any man speak, let him speak as the (k) oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ; to whom be praise and dominion for Amen.
ever and ever.
The Gospel. John xv. 26. and part of Chap. xvi. (1)
"WHEN the (m) Comforter is "come, whom I (n) will send
"look," in the first case, referring to our own sins; in the second, to those of others.
(g)" The," or "a." No article in the original: πλῆθος.
(h) v. 10. "The gift," i. e. " any gift." No article : “ χάρισμα.”
(i)" Manifold grace," i. e. "whatever "God has given."
(k) v. 11. “As the oracles, &c." Perhaps, in speaking, ministering, &c. ascribe to God your power so to speak, minister, &c.; and so, according to verse 10. you will be good stewards, &c. and the consequence desired, verse 11. will follow: "God will in all things be glorified."
(1) Part of our Lord's discourse at the last supper, the evening he was betrayed. St. John sat next him.
(m) v. 26. "The Comforter," i. e. "the "Holy Ghost." Ante, 159. note on John xvi. 7.
(n) "I will send, &c." So that our Saviour, after his crucifixion, was to have this power. Some proof of his divinity! Who less than God could send his Com forter? See ante, 160. note on John xvi. 14.