This Judas was the brother of James, and the writer of the epistle usually called the epistle of Jude. To his question Jesus replics, by showing that he referred to a spiritual and not a visible appearance.

23. Jesus answered and said unto him, If a man love me he will keep my words, and my Father will love him, and we will come unto him and make our abode with him.

If any one of you show his love to me by keeping my commandments, he shall be loved by my Father and myself, and we will further show our regard for him by communicating to him, as long as he lives, a power of working miracles, which may be considered as our making our abode with him. As the rest of this discourse is addressed to the apostles, I conceive that this declaration is to be applied to them likewise, and then it refers to those miraculous powers, soon to be conferred upon them by his Father and himself, of which he had been just speaking. From Christ's

saying, we will make our abode with him, joining himself with the Father, some have inferred that he must have considered himself as something more than human, since it would have been presumption in any man to have used such language: but if it be only considered that the powers of Christ were the same with those of God, being in fact derived from him, to say we will make our abode with him, will appear to be nothing more than a natural method of expressing that the powers which came from both would reside with him.

24. He that loveth me not keepeth not my sayings; though the word which ye hear is not mine, but the Father's who sent me.

Christ here warns his disciples of the danger of neglecting his doctrine, since it was not only a proof

of want of affection to himself, but likewise an instance of disrespect to the Divine Being, from whom it originally came.

The language of Jesus throughout the whole of this discourse is extremely figurative, and not a little difficult to be understood, especially where he refers to the gifts of the Holy Spirit. Accordingly we find that his meaning was misconceived in one instance by Philip, and in another by Judas, and it is probable that others of the disciples experienced similar difficulties. This circumstance would produce no small degree of mortification and uneasiness in their minds. To remove it, Christ assures them that he would soon grant them such assistance as would enable them to understand all these things which were now incomprehensible.

25. These things have I spoken unto you, being yet present with you.

26. But the advocate, the Holy Spirit which the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

All those things in my present discourses which you do not now understand, will be brought to your recollection and rendered intelligible, when the Holy Spirit, to which they refer, is bestowed, and when you have thereby also attained a more comprehensive knowledge of my religion. "Which the Father will send in my name." The Holy Spirit was given by the Father, but, coming through the hands of Christ, it is said to be sent in his name.

In this manner I understand this celebrated passage, limiting its meaning to the occasion on which it was delivered, when the disciples found themselves at a loss what construction to put upon some of the dis

courses of their master, Many indeed consider it as a promise of miraculous assistance to their memory, in regard to every thing which Christ had taught, and derive hence an argument to prove that the gospels of Matthew and John, at least, must have been dictated by inspiration: but the promise cannot be taken in this unlimited sense, for this plain reason, that so interpreted it is contrary to fact; several things, not of essential importance indeed, being found in the accounts given by these apostles of the discourses of Christ different from and inconsistent with each other; whereas had both been dictated by inspiration, they must have been exactly alike in the smallest particular.

27. Peace I leave with you; my peace, my wish of peace, I give unto you; a common form of salutation here used by Jesus, because he was very shortly to be separated from his disciples: not as the world giveth give I unto you.

In the mouths of men in general these words are a mere form, used without reflection, but coming from me they express a sincere wish for your welfare. Every thing, therefore, that affection can do for you you may expect from me.

Let not your heart be troubled, neither let it be afraid; while you have this assurance of my sincere affection you have nothing to fear.

28. Ye have heard how I said unto you, I go away and come again unto you: (see verse the third) if ye loved me ye would rejoice, because I said I go to the Father: for my Father is greater than I.

By this language Christ does not mean to express a doubt of the sincerity of their affection in mourning for his departure; but only to assure them that, as it is the part of enlightened friendship to prefer the happiness of the object of its attachment to its own. personal gratification, so, on the present occasion, joy would be a higher proof than grief of their regard to him; since he was going to a Being infinitely superior to himself, who could make him much more happy than he was in the world.

The assurance which Christ gave his disciples that he was about to go to the Father was intended to console them for his absence: he had likewise a further view in mentioning it, that the prediction of so extra ordinary an event might, whenever it took place, by his visible ascension, confirm their faith in his divine mission.

29. And now I have told you before it come to pass, that when it come to pass ye might believe.

In order to understand what is said in the next verse, it is proper I should remind you of what I have hinted at more than once already; namely, that Christ and his apostles speak of the creation as under the government of two beings, who are opposed to each other, and are constantly endeavouring to counteract one another's designs; not that they really conceived the Almighty to have any such opponent, but because the idea was familiar to the Jews, and enabled them to make many convenient distinctions. The seat of the one of these beings is in heaven, and the residence of the other on the earth, or in the air. The former is called Jehovah; the other, Satan, the devil, the prince of the power of the air, or, as in this passage, the prince of the world. In this world Jehovah had no subjects but the Jews, who are therefore represented as saved or rescued the rest of mankind, which consisted entirely of idolaters, were under the authority of his adversary, and are spoken of as aliens and enemies.

And even the Jews, by transgressing the conditions of the covenant into which God had entered with them, had chosen another master, and placed themselves under the prince of this world. Christ, there- fore, is led to describe his apprehension by the chief priests and scribes as the act of the prince of this world, because performed by his subjects and agents.

30. Hereafter I shall not talk much with you, other matters will engage our attention: for the prince of this world cometh, and hath nothing in me, that is, no guilt or crime,

31. But that the world may know that I love the Father, and that as the Father gave me commandment even so I do.

That is, the prince of this world will find nothing in me, except my resolution to make whatever sacri fices the Father requires from me, in order to let the world know how much I love him.

Arise, let us go hence.

It is supposed that, notwithstanding this declaration, Christ remained where he was for some time longer.

REFLECTIONS.

1. Let us show our love to Christ in the way which he has directed, and try the sincerity and strength of our affection by the rules which he has laid down: let us show that we love him by keeping his commandments, and judge of the proficiency which we haye made in this love by the degree in