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wavering. For he that wavereth, | Lord hath promised to them that is like a wave of the sea driven | love him. with the wind and tossed. 7. For
The Gospel. John xiv. 1. let (u) not that man think that And Jesus (6) said unto his disbe shall receive anything of the (x) ciples, “Let (c) not your heart Lord. 8. A (y) double-minded “be troubled : ye believe in God, man is unstable in all his ways. “ believe also in (d) me. 2. In my 9. Let (2) the brother of low de | “ Father's house are many mangree rejoice in that he is exalted : “ sions: if it were not so, I would 10. but the rich, in that he is made “have told you. I go to prepare low: because as the flower of the “ a place for you. 3. And if I go grass he shall pass away. 11. For “ and prepare a place for you, I the sun is no sooner risen with a “ will come again, and receive you burning heat, but it withereth the “ unto myself; that where I am, grass, and the flower thereof “ there ye may be also. 4. And (e) falleth, and the grace of the whither I go ye know, and the fashion of it perisheth: so also “ way ye know." 5. Thomas shall the rich man fade away in saith unto him, “Lord (g), we his ways. 12. Blessed is the man know not whither thou goest; that endureth temptation : for and how can we know the way?" when he is tried, he shall receive 6. Jesus saith unto him, “I am the crown of life, which (a) the “ the way, and the truth, and the
(u) v. 7. “ Let not, &c." If a man ask in (G) “Let, &c.” Our Saviour had been faith, nothing wavering, he shall receive saying to his apostles, (John xiii. 33.) “ yet directions : he who wavers when he asks,
« a little while I am with you; ye shall shall receive none.
« seek me; and whither I go, ye cannot (2) “ The Lord," 18 Kupís.
“ come," and this had probably made them (y) v. 8. “ Double-minded," “unfixed, uneasy. In part of the same conversation, " with two minds; whose whole mind is (John xvi. 6.) he says, “because I have “pot on God.”
« said these things unto you, sorrow hath (z) v. 9. “ Let, &c.” Not that this verse | “ filled your hearts." This was after Judas is to be literally understood : the object was gone out to bargain with the chief from verse 2. is to shew the advantage of priest to betray him, and the very night on enduring trials, and the conclusion of v. 10. which he was apprehended. . and the whole of v. 11. assign reasons (d) “ In me.” So that belief in him is why the rich should rejoice in being re made by Christ himself of the same imduced, but no reason is given why the poor portance with belief in God the Father! should rejoice for being exalted. V. 9. and would this have been the case, had he therefore may be ironical. “Let the poor been inferior in nature to the Father? So “ brother," (if he will,) “ rejoice in that when he assumes to bimself the high appel"he is exalted," he little knows what it | lations, “I am the Resurrection and the will bring upon him; the rich has greater “ Life," he attaches the highest importance cause for rejoicing in being reduced. The to belief in him. “He that believeth in rich, whether raised from poverty or not, « me, though he were dead, yet shall he will pass away as the flower of the field, " live ; and whosoever liveth and believeth will fade away in his ways; the only person « in me, shall never die. John xi. 25." who shall have cause to rejoice, who shall (e) v. 4. “ Whither I go, &c." He exreceive the crown of life, is he who shall plains in verse 6. that he was going to the have endured temptation.
Father, and that the only way to the Fa(a) v. 12. • Kúpios.
ther was by him, by believing on him, and (6) v. 1. “Jesus said.” Part of his dis walking in his commandments. course at the last supper. St. John sat (g) v. 5. “Lord,” Kúpie. See ante, 29. next him, and was therefore an ear-witness. | note (m).
“ life: no man cometh unto the “ hath seen me, hath (h) seen the “ Father but by me. 7. If ye had | “ Father; and how sayest thou “ known me, ye should have “ then, Shew us the Father? “ known my Father also: and “ 10. Believest thou not that (i) “ from henceforth ye know him, “ I am in the Father, and the Fa“ and have seen him.” 8. Philip " ther in me? The words that I saith unto him, “Lord (g), shew “ speak unto you, I speak not of “ us the Father, and it sufficeth “ myself: but(k) the Father, that “ us.” 9. Jesus saith unto him, “ dwelleth (1) in me, he doeth “ Have I been so long time with | “ the works. 11. Believe me “ you, and yet hast thou not “ that (i) I am in the Father, and “ known me, Philip ? He that | “ the Father in me: or (m) else (g) v. 8. “Lord,” Kúpie.
and it was restored " whole like as (h) v. 9. “ Hath seen, &c." making the “ the other." (Matt. xii. 10. to 13.) He Son, what he is called (Heb. i. 3.) “ the ex healed one possessed with a devil, blind “ press image of the Father!"
and dumb, so that he both saw and spake. ii) v. 10, 11. “I am in the Father, and the (Matt. xii. 22.) He fed five thousand men “ Father in me.” Can words be used to besides women and children with five intimate a more complete union? Could loaves and two fishes, so that they did all a being of an inferior nature make such eat and were filled, and the fragments an assertion ?
that remained filled twelve baskets. (Matt. (k) “ But,” or “and," de llamp. “The xiv. 17 to 21. John vi. 8 to 13.) He fed “ words I speak are not mine, nor are the four thousand men, besides women and - works I do; both (the words and the children, with seven loaves and a few “ works) are the Father's."
fishes, and they did all eat and were filled, (l) « Dwelleth in me.” “ Animates me, and left seven baskets of fragments. (Matt. “ inspires me.”
xv. 32. to 39.) When he was in the land of (m) v. 11. “Or else, &c.” The meaning Gennesaret, they brought unto him all that seems to be, believe me, because I say it; were diseased, and as many as only touched my assertion is sufficient ground for your the hem of his garment were made perfectly belief: if not, look at the works I do; are whole. (Matt. xiv. 35, 36.) He healed the they not such as must have God's aid ? daughter of the woman of Canaan who was He uses the same argument, John x. 37. | grievously vexed
grievously vexed with a devil, and this by If I do not the works of my Father, be. a word only, without ever seeing her. 6 lieve me not; but if I do, though ye (Matt. xv. 22 to 28.) When he was in a « believe not me, believe the works.” (So mountain near the sea of Galilee, “ great John v. 36.-X. 25.) As our Saviour ap “ multitudes came unto him, having with peals to the works he did, and as they “ them those that were lame, blind, dumb, Furnish one strong ground for our belief, “ maimed, and many others, and cast them it may be of some advantage to collect “ down at Jesus's feet, and he healed them; some of them together, and we may then “ insomuch that the multitude wondered ask ourselves this question, what should “ when they saw the dumb to speak, the We think of any one who should do such “ maimed to be whole, the lame to walk, works in our sight; who should assert at “ and the blind to see, and they glorified the same time that he came from God : “ the God of Israel.” (Matt. xv. 29 to 31.) who should appear too at a time when He healed a child who was lunatic. (Matt. there was ground from incontrovertible xvii. 14 to 18.) When he went into the
rophecies to expect some such person, | coast of Judea, beyond Jordan, “great and in whom the distinguishing marks “ multitudes followed him; and he healed Fored in those prophecies should be “them there.” (Matt. xix. 1, 2.) He found to exist ? “ He gave his twelve dis- | touched the eyes of two blind beggars, <ciples power against unclean spirits, to and immediately their eyes received sight. a cast them out, and to heal all manner (Matt. xx. 29 to 34.) When he said to
of sickness and all manner of disease.” the barren fig-tree, Let no fruit grow on V s. 1.) He directed a man who thee henceforward for ever, it presently
vithered hand to stretch it! withered away. (Matt. xxi. 19.) He turned
he stretched it forth,' water into wine. (John ii. 7 to 11.) He “ believe me for thevery work's(n) “ whatsoever ye shall (9) ask in “ sake. 12. Verily, verily, I say “ my name, that will I (r) do, “ unto you, He that believeth on “ that the Father may be (s) glo"me, the works that I do, shall (0) “ rified in the Son. 14. If ye shall “he do also; and greater (p) works “ ask any thing in my name, I (r) • than these shall he do; because “ will do it.” "I go unto my Father. 13. And healed the son of a nobleman at Capernaum, () v. 12. “ He do also." The apostles who was at the point of death, and by what | did accordingly perform miracles, and means ? by saying only, “Go thy way, thy those of the same kind as our Saviour's. "son liveth." (John iv. 47 to 53.) He Whilst Philip was preaching in Samaria, healed an impotent man, who had had an in “ unclean spirits, crying with loud voice, firmity thirty-eight years, by saying only, " came out of many that were possessed " Rise, take up thy bed and walk.” (John " with them; and many taken with palsies, 1. I to 9.) Many of the people said, “ and that were lame, were healed." (Acts "when Christ cometh, will he do greater viii. 7.) Peter healed one man who had "miracles than these which this man hath been lame from his birth, (Acts iïi.) and "done?” (John vii. 31.) He gave sight to another, Æneas, who had kept his bed eight one born blind, by putting clay upon his years, and was sick of the palsy ; (Acts ix. eyes, and bidding him wash in the pool of | 33, 34.) and he brought again to life a disSiloam. (John ix. I to 7.) He restored ciple named Tabitha. (Acts ix. 36 to 41.) Lazarus to life after he had been dead four (0) “ Greater works." This was fulfilled days. (John xi. 1 to 44.) These selections when the apostles spoke in languages they are made from St. Matthew and St. John, had never learnt. because they were in constant attendance (9) v. 13. “ Ask, &c.” See ante, 151. upon our Saviour, and were therefore pro note on John xv. 7. bably eye witnesses of what they record. (r) “ That will I do ;” and verse 14. “I How then shall we answer the question “ will do it.” And is not He to be made proposed at the beginning of the note ? the object of prayer, by whom the thing and what shall we say of a religion of which prayed for is to be accomplished? And this evidence constitutes but a small part would our Saviour, who in verse 6. calls of its proofs? When we add the completion himself, “the way and the truth,” would of the prophecies in the Old Testament,
he in his last discourse plainly and unethe completion of the prophecies in the quivocally assure them that he would perNew, the destruction of Jerusalem and the form what they should ask, if he were not dispersion of the Jewish nation, the inno. to have that power? and who but God cence of our Saviour's life, the peaceable
could have it? In John xv. 16. he tells character of his religion and precepts, and
them, that he has chosen them, that whatthe conduct of his apostles and of St. Paul, soever they shall ask the Father in his, can any one really doubt? Let it be re (i. e. Christ's) name, he (i.e. the Father) membered too, that where God has taken may give it them. In the same discourse pains to supply such evidence, it is probable therefore he assumes to himself the same he considers belief a matter of moment.
power in this respect as he ascribes to the Is it likely that he who does nothing in vain Father. See Graves's Trin. 52. If the Fashould have furnished such abundance of ther and Son would equally hear and light, had he thought it indifferent whether equally grant the prayer, does it not follow mankind saw or not? The destruction of irresistibly, (says Dr. G.) “ that they must Jerusalem and the dispersion of the Jews “ equally possess omniscience and' omniis an awful lesson. God grant we may
potence, and be alike the objects of make of it the proper use.
« faith, and hope, and adoration ?" And (n) “Very work's sake." Because again, “ Is not this an assumption of authey are such, and such only, as the Fa “thority and power, a promise of perpetual ther himself would do. So John x. 37. “ assistance and support, to proceed diwhere he justifies calling himself the Son
" rectly from himself, which nothing could of God, he appeals to the character of his “ justify but his participation of the nature own works as a proof of his right : “ If I ' " and power of God ?" Graves's Trin. 62. “ do not the works of my Father, believe 1 (s) “Glorified, &c.” that from what is "me not."
Fourth Sunday after Easter. we should be a kind of first-fruits
of his (x) creatures. 19. (y) WhereO ALMIGHTY God, who alone
fore, my beloved brethren, let canst order the unruly wills and
every man be swift to hear, slow affections of sinful men; Grant
to speak, slow to wrath : 20. for unto thy people, that they may
the wrath of man (2) worketh not love the thing which thou com
the righteousness (a) of God. mandest, and desire that which
21. Wherefore lay apart all filthithou dost promise ; that so, among
ness and superfluity of naughti. the sundry and manifold changes
ness, and receive with meekness of the world, our hearts may
the (6) engrafted word, which is surely there be fixed, where true
able to save your souls. joys are to be found, through The Gospel. John xvi. 5. Jesus Christ our Lord. Amen.
Jesus (c) said unto his disciples, The Epistle. James i. 17. “ Now I (d) go my way to him EVERY good (1) gift, and every “ that sent me; and none of you perfect gift, is from above, and “ asketh me, Whither goest thou? cometh down from the Father of “ 6. But because I have said lights, with whom is no variable “ these things unto you (e), sorness, neither shadow of turning. “ row hath filled your heart. 18. Of his own will begat he us “7. Nevertheless I tell you the with the (u) word of truth, that “ truth; It is expedient for you
done in my name, and from seeing the “tempers, lay apart all filthiness, &c. efficacy of my religion, glory may be given " &c." to God; God's glory may be increased. | (z) v. 20. “Worketh not," either, " is
(t) v. 17. “Gift, &c." St. James had “ inconsistent with,” or “advanceth not." been saying, verse 13. “Let no man say (a) “The righteousness of God," i.e.“the “ when he is tempted, I am tempted of “ Gospel dispensation, Christ's religion." « God, for God cannot be tempted with (6) v. 21. “ Ingrafted word," i. e. what “ evil, neither tempteth he any man;" is called, verse 18. “The word of truth." and the meaning here is, God is so far (c) v. 5. “ Jesus said.” Part of what from assailing us with temptations, that our Saviour said at the last supper, the every good gift comes from him, and he is | night he was betrayed. John was next not changeable, first trying to gain us by him, and therefore an ear-witness. what is good, and then trying if temptation (d) “I go my way, &c." A distinct will draw us off; on the contrary, he intimation that his life was at its close ; voluntarily begatus, Beinteis átexÚNCEY and a plain instance of his assuming to quãs: it was his own free choice to adopt himself one of the divine characteristics, us and make us his children, and will he foreknowledge. behave so inconsistently, as to lead us into (e) v. 6." Sorrow.” They probably extrials we cannot bear, and make that a pected, even down to this time, that our ground for casting us off?
Saviour's was to be a temporal kingdom, (u) v. 18. “ With the word of truth," one of the kingdoms of this world. When i. e. “ by the gospel."
he had told them before that he should be (x) “His creatures," i. e. “ of them who betrayed and killed, though he also told “ were especially to be so called ; of those, them he should be raised again the third “ who according to Tit. ii. 14. were to be day, they were exceeding sorry; (see ante, "'a peculiar people, zealous of good | 143, note on Luke xxiv. 45.) and it ap44 works.'"
pears that our Saviour made his commu(y) v. 19. “Wherefore," i. e. “ because nications to them according as he found “ God hath so dealt with us, let one of the they had strength of mind to receive them. ' first results be that you control your See in this very Gospel, v. 12,
" that I go away: for if I go not “ to my Father, and ye see me no “ away : the ($) Comforter will “more; 11. Of (n) judgement, “not come unto you; but if I “ because the prince (o) of this “ depart, I (h) will send him (0) « world is (p) judged. 12. I have "unto you. 8. And when he is “ yet many things to say unto “come, he () will reprove (K) “ you, but ye cannot bear them “the world of (1) sin, and of (m) “ now. 13. Howbeit when he (i), “ righteousness, and of (n) judge “ the Spirit of (9) truth, is come, “ment: 9. Of (1) sin, because “ he will guide you into all (9) " they believe not on me; 10. Of “ truth : for he shall not speak of "(m) righteousness, because I go “ himself; but whatsoever he shall
(g) 0.7. “ The Comforter," i. e. “ the (n) “Of judgment,” i. e. (probably) " Holy Ghost, whom the Father will send " that God is not indifferent to man's "in my name," John xiv. 26. “the Spirit | " conduct, but will judge every man ac" of truth,” John xiv. 17. “the Spirit of “cording to his works : that he will take “ truth, which proceedeth from the Father, “ heavy vengeance upon the wicked, the " whom I will send unto you from the « worldly-minded, the opposers of his “Father,” John xv. 26. And how is he “ religion." spoken of throughout the whole of this (o) v. 11. “ The prince of this world," discourse ? Clearly as a distinct being. i. e. “the devil," so called John xii. 31.
(h) “I will send.” See note on v. 14. See 2 Hales, 11.
l) 0.7, 8. & 13. “ Him," and “ He.” (p)“ Is judged,” i. e. (perhaps ) is about duldy - & xEīvos — EXEIVOS, To moveŪua Tūs to be, or shall be judged: the time of khmSelas.
bruising the serpent's head is now com(k) v. 8. “ Reprove," i. e. “convince, mencing. The destruction of Jerusalem, "establish to the rebuke of.”
one of the heaviest judgments since the (!) “ Of sin." "Because after the world began, (perhaps a type of the ven"mighty works I have done, (and to which geance to be inflicted at the last judgment,) "he had just been appealing, John xv. 24.) came upon the great opposers of Christi"nothing but sin, a love of darkness rather anity, the unbelieving Jews, within 40 years. “than light, because their deeds were evil, Dr. Hales's interpretation of the whole "John iii. 19. could have prevented their of this passage, of which I have arailed “ belief."
myself, and which is better intitled to at(m) “ Righteousness," i. e. (perhaps) tention, is this : “ He, (i.e. the Holy Spirit) “the way to obtain eternal life, to be “ shall convince the world of sin, of " treated by God as righteous, viz. by “ righteousness, and of judgment. Of sin, "believing in me, obeying my command " for not believing in Christ after he had "ments, looking up to my atonement and « done among them the works which no . " mediation to obtain remission of sins, “ man did, Matt. ix. 33. John ix. 32.) " and having my righteousness imputed to « Of righteousness, or justification through "them : for by going to my Father I shall Christ, as proved by his resurrection "establish beyond contradiction the truth " and ascension to the Father to be the " of my religion, and the justice of my “ advocate of mankind, by the imputation “pretensions." See Locke, 153. Christi “ of his own righteousness to them, (Rom, anity, or the gospel dispensation, is often “ ïïi. 26. Rom. v. 18. 2 Cor. v. 21.) And called “righteousness," and “the righte “ of judgment, or the future general "ousness of God.” See James i. 20. supra, “ judgment, in which Satan, the ruler of in the epistle. In Rom. iii. 21, 22. it is " this world, is to be judged, with the called “the righteousness of God without world itself,” (2 Cor. iv. 4. Rev. xx. 10. * the law (i. e. without the Mosaic insti Acts xvii. 31.) . " tutions) even the righteousness of God (9) v. 13. - Truth,” or “the truth, the " which is by faith of Jesus Christ." See “ gospel truth.” The article is in the also Rom. i. 17. So Rom. x. 3. the original, which would not have been the gospel dispensation is called “ the righte case, especially after the word “all," ex"ousness of God," and the Mosaic law | cept to limit its meaning. See Mark v. 33. " their (the Jews) own righteousness." | Middl. 139. sec. 3.