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being dead to sins, should live unto righteousness: by whose stripes ye were healed. 25. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

The Gospel. John x. 11.

Jesus said, "I am the good "shepherd (i): the good shep"herd giveth his life for the "sheep. 12. But he that is an "hireling, and not the shepherd, "whose own the sheep are not, "seeth the wolf coming, and "leaveth the sheep, and fleeth: "and the wolf catcheth them, and "scattereth the sheep. 13. The "hireling fleeth, because he is an "hireling, and careth not for the "sheep. 14. I am the good shep"herd, and know my sheep, and "am known of mine. 15. As the "Father knoweth me, even so (&) "know I the Father: and I (/)

"lay down my life for the sheep. "16. And other (m) sheep I have, "which are not of this fold: them "also I must bring, and they "shall hear my voice; and there "shall be one fold, and. one "shepherd."

"dumb, so he openeth not his mouth;" and that "he was wounded for our trans"gressions, he was bruised for our iniqui"ties, the chastisement of our peace was "upon him, and with his stripes we are * haded: all we like sheep have gone astray, "and the Lord hath lain on him the ini"quity of us ail, and he bare the sins of "many. Isaiah liii. 7. 9. 12."

(i) c. 11. "Shepherd." Under which character the Messiah is often spoken of in the prophets. See ante, 58. note on Matt. ii. 5.

(i) v. 15. "Even so, &c." And is not the claim of this high knowledge some proof of Christ's divinity ?" The things of "God knoweth no one, but the Spirit of "God, 1 Cor. ii. 11." And who of an inferior nature can know God himself? There are other passages in St. John in which our Saviour identifies himself with the Father in a way for which, if he were not God, we could not account. "I am "m the Father, and the Father in me,' "John xiv. n." •• He that hath seen me 'I hath seen the Father, John xiv. 9. & "John xii. 45." « And all mine are thine, "»nd thine are mine." la Ipa nana aa. i<ro,

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Koi T& aa tu.i.;" Holy Father, keep, through "thine own name, those whom thou hast "given me, that they may be one as we are. "Ivxo&««}/**<{. Johnxvii.10.11." Vaill.29.

(/) "I lay down, &c." A prediction therefore that he should lay down his life for his followers; and an intimation also, that the laying it down was his own act; and he so explains it in the words following: "Therefore doth my Father love "me, because I lay down my life, that I "might take it again. No man (ssik) "taketh it from me, but 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." See ante, 143. note on Luke xxiv. 46.

(m) v. 16. "Other sheep," i. e. "the "Gentiles." See note on Ps. Ixxii. 8.

(n) The object of St. Paul in this portion of Scripture is to prevent any from overvaluing those persons on whom the higher gifts of the Spirit were conferred, or undervaluing those who had only the lower gifts, the gifts not being acquired by the merit of the person on whom they were conferred, but bestowed as might best

grace (o) according (jp) to the measure of the gift of Christ 8. Wherefore (7) he saith, "When "he ascended up on high, he led "captivity captive, and gave gifts "unto men." 9. (Now(r), that he ascended, what is it but that he also descended first into the lower parts of the earth? 10. He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11. And he gave (s) some, apostles (t); and some, prophets; and some, evangelists; and some, pastors and teachers; 12. for (u) the perfecting of the saints, for the work of the ministry, for the edify

advance the interests of Christianity. The same topic occurs, Rom. xii. 3. ante, 59, 60. and 1 Cor. xii. post, —

(o) v. 7- "Grace," i. e. "some of the "extraordinary powers."

(p) "According to the measure, &c." i. e. "as our Saviour thinks fit to confer "them.'' In 1 Cor. xii. 11. (after mentioning the different powers conferred,) he says, "but all these worketh that one "and the self same spirit, dividing to "every man severally as he will;" and in Rom. xii. 3. he cautions every one "not "to think of himself more highly than he "ought to think, but to think soberly, "according as God hath dealt to every man "the measure of faith"

(q) v. 8. «' He saith," i. e. "it is said," to introduce the quotation from Ps. lxviii. 18. The passage there is, "Thou art "gone up on high, thou hast led captivity "captive, and received gifts for men."

(r) v. 9. 10. "Now, &c. The object of these verses seems to be to reconcile those on whom the lowest gifts were conferred, by bringing to their recollection that our Saviour, who had been Bo greatly exalted, and had ascended up on high, had however first submitted to the degradation of descending into the lower parts of the earth; and if that submission was not too low for him, it could be no degradation to any of his followers to execute the lowest of his commissions. In Philip, ii. 6. (ante, 102.) he notices our Saviour's

ing (.r) of the body (y) of Christ:

13. till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a (2) perfect man, unto the measure of the stature of the fulness of Christ:

14. that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;

15. but, speaking the truth in love, may grow (a) up into him in all things, which is the head, even Christ: 16. from whom the whole (6) body fitly joined together, and compacted by that which every (c)

humiliation, to press upon the Philippian converts the duty of lowliness of mind to advance the common cause.

Is) v. 11. "Gave," i. e. "made, con"ferred the gift which made."

(t) "Some apostles," i. e. " some to be "apostles, some to be prophets, &c"

(u) v. 12. " For the perfecting, &c." i.e. "to make the converts perfect, to advance "the work of the ministry, to build up the "body of Christianity:" this was the general object; and he wishes to convince them that the different gifts were bestowed on the different receivers for the same end, the advancement of the gospel, not for any private purposes, nor to be made topics of jealousy or discord.

(x) "Edifying," i. e. "building up."

(w) "The body of Christ," i.e. "the "Church."

(s) v. 13. "A perfect man." So as to form a complete body of full growth: in opposition to the imperfection of mere children in the gospel, who are noticed in verse 14.

(a) v. 15. "Grow up, &c." i. e. "ad"vance beyond a state of childhood."

(A) v. 16. "The whole body," i. e. " the "whole Christian church."

(c) "Every joint, &c." As the joints in the body, when they perform their offices, make the body perfect, so will the body of Christianity be perfect if each member performs his allotted duty. The members on whom the different gifts are

joint supplieth, according to the effectual working in (d) the measure of every part, maketh increase of the body unto the edifying (e) of itself in love.

The Gospel. John xv. 1. (g)

"I Am the true vine, and my Father is the husbandman. 2. Every brancli in me that beareth not fruit he taketh (h) away: and every branch that beareth fruit, he (J) purgeth it, that it may bring forth more fruit. 3. Now ye are (&) clean through the word which I have spoken unto you. 4. Abide (J) in me, and I (J) in you. As the branch cannot bear fruit of

conferred, are to the body of Christianity what the joints are to the natural body. In 1 Cor. xii. he enlarges upon the same idea, by reminding them that in the body there are many members, each having its peculiar office, and that the very lowest are as much members of the body as the very best.

(d) "In the measure, &c." " each part "working effectually in what is allotted "to it." Seec. 7.

(e) "Edifying,'' i. e. "building up,

(g) Part of our Saviour's discourse at the last supper.

(A) v. 1. "He taketh away." This corresponds with what John the Baptist taught, (Matt. iii. 10.) "Now also the axe "is laid unto the root of the trees: there"fore every tree that bringeth not forth "good fruit, is hewn down, and cast into "the fire." So Matt. vii. 19. post, — So our Saviour pressed strongly the necessity of good works. In his sermon on the mount, he says, (Matt. v. 16.) "Let "your light so shine before men, that they "may see your good works, and glorify "your Father which is in heaven." So the parable of the talents, (Matt.xxv. 15.) and the judgment on the barren fig-tree, (Matt. xxi. 19.) are founded upon the necessity of good works. Indeed, where religion does its perfect work, by purifying the heart, making us like-minded with our Saviour, infusing into our breasts humility, forbearance, forgiveness of injuries,

itself, except it abide in the vine j no more can ye, except ye abide in me. 5. I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. 6. If a man abide not in me, he is (jri) cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. 7. If ye abide in me, and my words abide in you, ye shall (n) ask what ye will, and it shall be done unto you. 8. Herein is my Father glorified, that (o) ye bear much

perfect love to man, and perfect reverence for God, good works cannot but follow: the fruit from such a tree must be good. See Matt. xii. 33. St. Paul, in his directions to Titus, (ch. iii. 8.) says, "This is a "faithful saying, and these things I will "that thou affirm constantly, that they "which have believed in God might be "careful to maintain good works." See post, 160. note on Jam. i. 22.

(i) "Purgeth it," *a%a[pu, i. e. " assists "it, increases its disposition to bear." So our Saviour says, (Matt. xiii. 12. and Matt, xxv. 29.) "Whosoever hath, to him shall "be given, and he shall have more abun"dance." God will not be wanting to us, if we are not wanting to ourselves; if we do our utmost to advance our good propensities, and correct our bad ones, he will promote our exertions; "Ask, and it "shall be given you."

{k) ».3. " Clean," i. e. "purged," KaZapot, according to verse 2

(/) v. 4. "I, &c." i. e. "I will." If you will adhere to me, I will adhere to you.

(m) v.6."Cast forth,&c."i.e."rejected, "as fit for nothing but the fire."

(n) V. 7. "Ask, &c." So Matt. xxi. 22. "All things whatsoever ye ask in "prayer, believing, ye shall receive;" and John xvi. 23. "whatsoever ye shall ask "the Father in my name, he will give it "you."

(o) ,t>. 8. "That ye bear," i. e. " in your "bearing —"

"fruit; so shall ye be ray disci"pies. 9. As the Father hath "loved me, so have I loved you: "continue ye in my love. 10. If "ye keep my commandments, ye "shall abide in my love; even as "I have kept my Father's com"mandments, and abide in his "love. 11. These things have I "spoken unto you, that my joy "might remain in you, and that "your joy might be full."

Third Sunday after Easter.

The Collect.

Almighty God, who shewest to them, that be in error, the light of thy truth, to the intent that they may return into the way of righteousness; Grant unto all them that are admitted into the fellowship of Christ's religion,

that they may eschew those things that are contrary to their profession, and follow all such things as are agreeable to the same, through our Lord Jesus Christ. Amen.

The Epistle. 1 Peter ii. 11.

Dearly beloved, I beseech you as strangers (j>) and pilgrims, abstain from fleshly (q) lusts, which war against the soul; 12. having your conversation honest among the Gentiles: that whereas they (r) speak against you as evil doers, they may by your (s) good works which they shall behold, glorify (t) God in the day («) of visitation. 13. Submit (.r) yourselves to every ordinance of man for the Lord's sake: whether it be to the Q/~) King, as supreme; 14. or unto governors, as unto them that are sent by him (s) for

(p) v. 11. "Strangers and pilgrims," "considering heaven as your home, and •« this world a state of trial and pilgrim"age." So Hebr. xiii. 14., "here we *' have no continuing city, but we seek "one to come." In Col. iii. 2, 3. (ante, 136.) St. Paul recommends the converts to "set their affections on things above, "not on things on the earth,'' for this reason, "for ye are dead, and your life is "hid with Christ in God."

(?) " Fleshly lusts." The apostles were very zealous in restraining the converts from these sins, and condemned them in the strongest language.

(r) v. 12. "They speak against you," i. e. " You are spoken against.

(s) "Your good works, &c." Good works are recommended in other passages with the same view, that from the good conduct of those who profess the true religion, glory may be given to God. See ante, 37. note on Philipp. iv. 5.

(0 "Glorify," i.e. "have occasion to "glorify, from seeing what he shall do for "your deliverance."

fa) "Day of visitation," i.e. (probably) the destruction of Jerusalem, one of the times referred to by the expression "the

"day" or "coming of the Lord." See ante, 28. note on Rom. xiii. 11. and ante, 32. note on Luke xxi. 25.

(x) v. IS. '« Submit, &c." The apostles not only recommend submission to the crVil power, but add an additional motive, "for the Lord's sake," i.e. "as part of "your duty to God." Thus, (Rom. xiii. 1.) St. Paul says, "Let every soul be sub"ject unto the higher powers: for there "is no power but of God: the powers "that be are ordained of God. Whosoever "therefore resisteth the power, resistetli "the ordinance of God." So he directs Titus, (Tit. iii. 1.) "Put them in mind to "be subject to principalities and powers, "to obey magistrates, &c." The direction too of our Saviour, (Matt. xxii. 21.) "Render unto Caesar the things that are "Ca^ar's," may be considered an injunction from him, the highest of all authorities, to submit to the powers of civil government. See ante, 67. note on Rom. xiii. 1.

(y) "The king," i.e. (perhaps) "the "Roman emperor." See Middl. 133.

(z) v. 14. "Him," i. e. "the king, or "emperor:" the submission is to be to the king, as supreme; and to governors, as being the king's ministers.

the punishment of evil doers, and for the praise of them that do well. 16. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: 16. as (a) free, and (b) not using your liberty for a cloak (c) of maliciousness, but as (d) the servants of God. 17. Honour all men. Love the brotherhood. Fear God. Honour the King.

The Gospel. John xvi. 16.

Jesus said to his disciples, "A "little while (e), and ye shall not "see me: and again, A little "while, and ye shall see me; "because I go to the Father." 17. Then said some of his disciples among themselves, What

is this that he saith unto us, "A "little while, and ye shall not "see me: and again, A little "while, and ye shall see me: and, "Because I go to the Father?" 18. They said therefore, "What is "this that he saith, A little while? "We cannot (f) tell what he "saith." 19. Now Jesus knew that they were desirous to ask him, and said unto them, "Do "ye inquire among yourselves of "that I said, A little while, and "ye shall not see me: and again, "A little while, and ye shall see "me? 20. Verily, verily, I say "unto you, That ye (g) shall "weep and lament, but (A) the "world shall rejoice: and ye shall "be sorrowful, but your sorrow "shall be turned (/) into joy.

(a) o. 16. " Free," "under" (what is called, Jam. i. 25.) "the perfect law of "liberty."

(A) " And not," i. e. "and yet not."

(c) " Cloak of maliciousness,'' i. e. "a "cover or pretence either for resisting or "disregarding earthly institutions, gover* nors and laws, or for committing any sin."

(</) " But as the servants, &c." i. e. not abusing your freedom to ill purposes, but acting in all respects as God's servants.

(e) v. 16. " A little while, &c." Our Saviour probably here alludes to the three approaching events, his crucifixion, resurrection, and ascension. "A little while "and ye shall not see me," because I shall be put to death, "and again a little while "and ye shall see me," because I shall rue again, to go to my Father, and shall «e you on my way. This conversation occurred at the last supper, when St. John *u next to our Saviour; he is therefore recording what he himself heard. , {/) v. 18. " We cannot tell, &c." It appears from many passages, that they did not understand until after the resurrection that he was to suffer and rise again. See ante, 143. note on Luke xxiv. 45. ante, 83. note on Luke xviii. 34. and post, 158. note on John xvi. 6.

0?) c.20. " Ye shall weep, &c." If (as is probable) they had not foreseen he was to tuffer, but expected his would be a tem

poral kingdom, his crucifixion and death would destroy all their hopes, and naturally involve them in great distress.

(h) "The world," i. e. "my opposers:" this shall be their time of triumph. In Luke xxii. 53. when he was apprehended, he said, "This is your hour, and the power "of darkness."

(i) "Turned into joy." How speedily and effectually was this prophecy fulfilled? What must they have felt when they saw him so repeatedly after his resurrection, as to be certain that he had indeed risen, and when that conviction was put beyond all doubt by the gifts they received of the Holy Ghost. The effect it produced in their conduct was what might have been expected. After commenting upon the grounds we have from the apostolical accounts for being satisfied of the resurrection, Bp. Porteus, (2 Lect. 317.) writes thus: "But besides the positive proof of "this fact, there is a presumptive one of "a most forcible nature, to which I have "never yet seen any answer, and am of "opinion that none can be given. The "proof I allude to is that which is drawn "from the astonishing change which took "place in the language and the conduct "of the apostles, immediately after the "period when they affirmed that Jesus "had risen from the dead. From being "timorous, and dejected, and discouraged

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