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that I go away: for if I go not away: the (g) Comforter will not come unto you; but if I depart, I (h) will send him (i) unto you. 8. And when he is come, he (t) will reprove (&) the world of (/) sin, and of (rn) righteousness, and of (n) judgement: 9. Of (/) sin, because they believe not on me; 10. Of (m) righteousness, because I go

to my Father, and ye see me no more; ll. Of (w) judgement, because the prince (o) of this world is (jp) judged. 12. I have yet many things to say unto you, but ye cannot bear them now. 13. Howbeit when he (*), the Spirit of (q) truth, is come, he will guide you into all (q) truth: for he shall not speak of himself; but whatsoever he shall

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c.7. "The Comforter," i. e. " the Inly Ghost, whom the Father will send "in my name," John xiv. 26. "the Spirit "of truth," John xiv. 17. "the Spirit of "truth, which proceedeth from the Father, "whom I will send unto you from the "Father," John xv. 26. And how is he spoken of throughout the whole of this discourse? Clearly as a distinct being. (h) "I will send." See note on v. 14. (i) o. 7, 8. & 13. "Him," and " He."

{k) v. 8. " Reprove," i. e. "convince, "establish to the rebuke of."

(/) "Of sin." "Because after the "nighty works I have done, (and to which "he had just been appealing, John xv. 24.) "nothing but sin, a love of darkness rather "than light, because their deeds were evil, "John iii. 19. could have prevented their u belief."

(w) " Righteousness,'' i. e. (perhaps) "the way to obtain eternal life, to be "treated by God as righteous, viz. by "believing in me, obeying my command"ments, looking up to my atonement and "mediation to obtain remission of sins, "and having my righteousness imputed to "them: for by going to my Father I shall "establish beyond contradiction the truth "of my religion, and the justice of my "pretensions." See Locke, 153. Christianity, or the gospel dispensation, is often called "righteousness," and " the righte"ousness of God." See James i. 20. supra, ■n the epistle. In Rom. iii. 21, 22. it is called " the righteousness of God without "the law (i. e. without the Mosaic insti"tutions) even the righteousness of God "which is by faith of Jesus Christ." See also Rom. i. 17. So Rom. x. 3. the gospel dispensation is called " the righte"outness of God," and the Mosaic law "their (the Jews) own righteousness."

(n) "Of judgment," i. e. (probably) "that God is not indifferent to man's •* conduct, but will judge every man ac"cording to his works: that he will take "heavy vengeance upon the wicked, the "worldly-minded, the opposers of his "religion."

(o) v. 11. "The prince of this world," i.e. "the devil," so called John xii. 31. See 2 Hales, 11.

(p) "Is judged," i. e. (perhaps) is about to be, or shall be judged: the time of bruising the serpent's head is now commencing. The destruction of Jerusalem, one of the heaviest judgments since the world began, (perhaps a type of the vengeance to be inflicted at the last judgment,) came upon the great opposers of Christianity, the unbelieving Jews, within 40 years.

Dr. Hales's interpretation of the whole of this passage, of which I have availed myself, and which is better intitled to attention, is this: " He, (i.e. the Holy Spirit) "shall convince the world of sin, of "righteousness, and of judgment. Of sin, '• for not believing in Christ after he had "done among them the works which no "man did, (Matt. ix. 33. John ix. 32.) "Of righteousness, or justification through "Christ, as proved by his resurrection "and ascension to the Father to be the "advocate of mankind, by the imputation "of his own righteousness to them, (Rom. '«iii. 26. Rom. v. 18. 2 Cor. v. 21.) And "of judgment, or the future general "judgment, in which Satan, the ruler of "this world, is to be judged, with the "world itself," (2 Cor. Iv. 4. Rev.xx. 10. Acts xvii. 31.)

(y) v. 13. "Truth," or "the truth, the "gospel truth." The article is in the original, which would not have been the case, especially after the word "all," except to limit its meaning. See Mark v. 33. Middl. 139. sec. 3.

hear (r), that shall he speak: 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 you."

Fifth Sunday after Easter.
The Collect.

O Lord, from whom all good things do come; Grant to us thy humble servants, that by thy holy

inspiration we may think those things that be good, and by thy meteiful guiding may perform the same, through our Lord Jesus Christ Amen.

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 (x) he beholdeth himself, and goeth his way, and straightway forgetteth (i/) what manner of man he was. 25. But whoso

(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.

(*) 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 proceeded 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,

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.

(<) 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

food works is strongly pressed by our aviour, 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, he in effect straightway forgetteth what manner of man he was.

looketh (z) 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 (4) deed. 26. If (c) any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. 27. Pure religion ((/), 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."

The Gospel. John xvi. 23. (g) "Verily, verily, I say unto you, "Whatsoever ye shall ask the "Father in my (A) name, he will "give it you. 24. Hitherto have "ye asked nothing in my name: "ask, and ye shall receive, that "your joy maybe full. 25. These "things have I spoken unto you "in proverbs: but the time co

ls) 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.)

(J) "His deed," i. e. " all he does."

(c) ti.26. "If, &c." One of the first requisites of a "doer of the word" is to keep hit tongue under proper restraint. See ante, 92. note on Eph. v. 4.

(rf) ».27. "Pure religion, &c." The «um 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 (*') 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 (/.) 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 earnest 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 (/),

"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. "on the "ground of being my disciples."

(i) v. 26. "Will pray the Father." I shall have no occasion; the Father shall do it of himself.

(k) x. 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. 1 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 own, and shall leave me alone: and yet I am not alone, because the Father is with me. 33. These things I have spoken unto you, that in me ye might have peace, (tri) In the world ye shall have tribulation; but be of good cheer; I have overcome the world."

Ascension Day.

The Collect. 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 dcpendance 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 began both to do and teach, 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 (o) 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 (/) restore "again the kingdom to Israel?" 7. And he said unto them, "It is

state any thing of St. Paul after his reaching Rome, A. D. 63. St. Luke was much with St. Paul from A. D. 46. to A. D. 58.

(o) D.3. " Forty days," not uninterruptedly, but occasionally during that time. The apostles mention eight distinct appearances.

(a) v. 4. "The promise," — "of the "Comforter, or Spirit of truth," mentioned repeatedly by our Saviour in his conversation at the last supper. John xiv. 17. 26. —xv. 26. —xvi. 7. 13. ante, 159post, 167. , „

(q) v. 5. "John," i. e. "the Baptist.

(r) "With water." So said the Baptist himself, (Matt. iii. 11.) «' I >aieei "baptize you with water unto repentance! "but he that cometh after me" (i-e- „ Messiah) "is mightier than I; he shaU "baptize you with the Holy Ghost and "with fire.

(*) " Not many days hence." ft "*?£ red on the day of Pentecost, i. e- " . "Sunday," ten days after the Ascension

(t) v. 6. "Restore, &c." Even at ton

"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 wit"nesses unto me both in Jerusalem, and in all Jiidea, and in "Samaria, and unto the (w) 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 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 "same Jesus, which is taken up "from you into heaven, shall so "come in like manner as ye have "seen him go into heaven."

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, las he says, John xviii. 36.) "not of this "toorld," but (as he states, Luke xvii. 21.) "the kingdom of God is within you" i. e. "» kingdom, and dominion over the heart, "mind, passions, and propensities of man." (tf)t>.8. " Uttermost part of the earth." Our Saviour had told them before his crudtixion, (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 auistance 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 (#) preach "the Gospel to every creature. "16. He that believeth and is "(t/) baptized shall be saved; but "he that believeth not shall be "damned. 17. And these signs "shall (z) follow them that be"lieve: In my name shall they "cast out devils; they shall speak "(a) with new tongues; 18. they "shall take up serpents; and if "they drink any deadly thing, it "shall not hurt them; they shall •• lay hands on the sick, and they "shall recover." 19. So then

the gift of tongues, the power of speaking languages they had never learnt, was not a mere display of God's power, nor a mere attestation from him that he was with them, but an essential requisite for their propagating the religion: for how could they have preached to the distant nations, unless they could have spoken their languages?

(i) v. 15. " Preach.'' See the preceding note.

(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 CI. 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.

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