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Sunday after Ascension Day. The Collect. 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 Peter iv. 7.

The (c) end of all things is at hand.: be ye therefore sober, and S. watch unto prayer. And above all things have fervent (d) charity among yourselves: for charity shall (e) cover the multitude 9. of sins. Use hospitality one to jo. another, without grudging. As

••7- - XO "The end," i. e. probably the time so often spoken of as "the day of "the Lord," "the coming of the Lord," ihe great period of the destruction of the Jews. See ante 29. note on Lu. xxi. 25. It is called " the end," several times in our Saviour's noted prediction of the destruction of the Jews, Matt, xxiv.6.13. J4.—Lu. 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 beep in Judah, or a lawgiver between his feet? See Gen. xlix. IO. ante 62. note on Mai. iii. J.

f» 8. {d) "Fervent charity," i. e. warm, ■6tive 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." See ante 24. note on Rom. xiii. 8. Christianity in. culcates not only benevolence " among '* ourselves," to relations, neighbours, ice. but general good-wiil to all mail* kind.''' ,

v.B. (<•) "Cover," i. e. obtain remission for— for " the multitude,'' r, "a multi"tude." So Luke vii. 47. wben the wo

every man hath received the
gift (/), even so minister the same
one to another, as good stewards
of the manifold (g) grace of God.
If any man speak, let him speak n.
as the (h) oracles of God; if any
man minister, let him do it as of
the ability which God giveth:
that God in all things maybe
glorified through Jesus Christ; to
whom be praise and dominion for
ever and ever. Amen.

The Gospel. John xv. 26. and part of
Chap. xvi. (i)

""when the (k) Comforter is
*' come, whom I will send unto
"you from the Father, even the
"Spirit of truth, which proceed-
"eth from the Father, he shall
"testify of me: and ye also shall :'•
"bear witness, because ye have
"been with (7) me from the be-
"ginning. These things have 1cW-

man anointed our Saviour's feet with the alabaster box of ointment, &c. he Mxli "her sins, which are many, are forgiven, "for she loved much."

(/) " The gift," i. e. any gift,» »•'•■ riches, &c.

(g) " Manifold grace," i. e. wh»te«r »l: God has given.

(h) "As the oracles, &c. Perhaps in »•"' speaking, ministering, &c. ascribe to God your power of so speaking, ministering, &c.; and so according to vene IO. you will be good stewards, &c. Mfl the consequence desired, verse 11. »»' follow, "God will in all things be glori'•Jed.'' &c.

(;') This is part of our Lord's discourse at the last supper, on the evening be wai betrayed. 6t. John sat next him.

(i) '• The Comforter, "i. e. the Holr ♦* Ghost. Ante 147. note on John xvi. 7,

(/) "With me," &c. and have there- **?• fore seen the innocence of my life, and the mighty works which I have wrought, and have heard the warnings and predictions I have delivered, and my constant disclaimer of all worldly advantages.

"spoken unto you, that ye shou Id

2. " not be (;«) offended. They "shall put (n) you out of the "synagogues: yea, the time "cometh, that whosoever killeth '* you will think that he doeth

3. " God service. And these things "will they do unto you, because "they have not (0) known the

4« " Father nor me. But these "things have I told you, that, "when the time shall come, ye "may (p) remember that I told "you of them."

WHIT-SUNDAY.
The Collect.

God, who as at this time didst

v. 1. (to) " Offended," i. e. drawn off from your faith, deterred from acting as my soldiers. v.2. (n) " Put yon out," &c. Our Saviour had repeatedly apprized them that they would meet with the strongest opposition, would have to undergo the bitterest persecu'ions,and must give up all worldly prospects and attachments. When our Saviour sent out the twelve apostles two years before his death, he told them, "I "send you forth as sheep in the midst "of wolves. Beware of men, (i. e. the "Jews), for they will deliver you up to "the councils, and they will scourge "you in their synagogues; and ye shall "be brought before governors and kings "for my sake. And the brother shall "deliver up the brother to death, and "the father the child; and the children "shall rise up against their parents, and "shall cause them to be put to death; "and ye shall be hated of all men for *' my name's sake." Matt x. 16. 17. 18. 21. 22. Again, in his famous prediction of the destruction of Jerusalem, lie says, " then shall they deliver you up "to be afflicted, and shall kill you, and '• ye shall be hated of all men for my "name's sake." Matt. xxiv. 9. So in Luke xiv. 26. he says, " If any come to "me, and hate not (i. e. when his reli** gion requires) his father and mother, *• and wife and children, and brethren, "and sisters, yea, and liis own life also, he

teach the hearts of thy faithful people, by the sending to them the light of thy Holy Spirit; Grant us by the same Spirit to have a right judgement in all things, and evermore to rejoice in his holy comfort, through the merits of Christ Jesus our Saviour, who liveth and reigneth with thee, in the unity of the same Spirit, one God, world without end. Amen.

For the Epistle. Acts ii. 1.

When the day of (q) Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound 2. from heaven as of a rushing

"cannot be my disciple. And whoso* "ever doth not bear his cross and come "after me, cannot be my disciple;" and verse 33." whosoever he be of you that "forsaketh not all that he hath, he can"not be my disciple." See also Luke xii. 11.—-xxi. 12. 16. 17. and Matt. xvi. 24. Are these the prospects and language of' an impostor? and what with these prospects could attach the apostles and disciples to Christ and his religion, but the full conviction that he was the Messiah, and that God was with him. That conviction was founded in his life time chiefly on the miracles th< y saw him do, and after his death on their own knowledge that he had risen again, and on the powers conferred on them by the Holy Ghost: the innocence of his life, and the purity of his precepts might also strengthen their conviction.

(0) " Known," i.e. followed the com- v.3. mandments of—esteemed. See 1 John iv. 7, 8. " Every one that loveth, is born "of God, and knoweth God: he that "loveth not, knoweth not God."

(/>) " Remember," and therefore not T.4. be shaken in your faith. It was perhaps because they did not expeS that our Saviour would be seized, crucified, &c. that they forgot for the time the mighty works they had seen him do, and forsook him and fled.

(7)'' Pentecost," i.e. the feast'of weeks, v. I. This was the second of the three great

mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as (r) of fire, and it sat upon each of them: and they were all filled with the Holy Ghost, and began to speak with other (j) tongues, as the Spirit gave them utterance. And there were (t) dwelling at Jerusalem Jews, devout men,out of every

solemnities in which, according to Deut. xvi. 16. all the males were enjoined to appear before the Lord in the place which he should choose; which place was afterwards fixed to be Jerusalem. It wa6 the fiftieth day after the feast of the passover. All the Jews therefore who had been at Jerusalem at the time of the crucifixion, would be there again at the time of this great miracle, would have the opportunity of personally witnessing its effe&s, would naturally carry an account of it to their own homes, and so would be themselves in some degree prepared to receive the truths of the gospel when it should be preached amongst them, and would also prepare the minds of others for its reception. This is therefore an instance of God's wisdom in selecting the most appropriate times for accomplishing his purposes. «-3.4. (»") "As of fire," "with the Holy "Ghost." The Baptist had declared, according to Matt. iii. u. Luke iii. 16. that our Saviour should "baptize with ** the Holy Ghost and with fire." This therefore was a fulfilment of that prediction, and a proof that God was with the Baptist, to whom this power of prophecy was given, as well as with our Saviour. Our Saviour also assured the apostles in his conversation at the last supper, and after his resurrcftion, that he would "send the Comforter unto them, even "the spirit of truth," that he would •end " the promise of his Father unto "them," that "they should be endued "with power from on high," John xiv. ifi. 26.—xv. 26.—xvi. 7.—Luke xxiv.

49v. 4- (') "Other tongues." This wonderful gift would naturally rivet the faith of those on whom it was conferred, because nothing but a preternatural power could have bestowed it, and it could not be the

nation under heaven. Now when 6. this was noised abroad, the multitude came together, and were confounded («), because that every man heard them speak in his own language. And they were all 7. amazed, and marvelled, saying one to another, "Behold, are "not all these which speak Gali11 leans? And how hear we 8. "every man in our own tongue,

efFe<ft of delufion or deceit. They must have known with positive certainty whether they had this gift or not, and their conviftion that they had it accounts for their subsequent exertions and constancy in preaching the gospel, and defying all danger and opposition. This miracle too was calculated to have a powerful effect on the persons who witnessed its effects j and we are told accordingly, that on the same day there were added to the faith three thousand souls. Afii ii. 41. It was not however merely for these effects upon those who received it, and upon those who witnessed its operation, that this miracle was performed; the gift of tongues was essential to enable the apostles to preach the gospel, as our Saviour had commanded them, to all'stionj. According to Matt, xxviii. 19, he told them to "go, and teach aHw "tiont." According to Mark xvi. ijto *' go into ail the world, and piw» "the gospel to every creature;" and « Luke xxiv. 49. According to Aftsi.ohe told them they should be " witnesses '* unto him, both in Jerusalem, and in "all Judea, and in Samaria, and unto "the uttermost pari of tie earth." They could not therefore have fulfilled these directions, unless they had been able to speak the languages of the persons to whom they preached. It may be remarked, that as the confusion of tongue* was commanded, in order to stop «* progress of sin, the knowledge of aflbw guages was given to advance the progrf of righteousness.

(/) " Dwelling," rather "sojourn-*' "ing," abiding during the feast. ,

(u) "Confounded." What would » '• our feelings and convictions were we to witness such a miracle? Could we hesitate for a moment in acknowledging •'w be the work of God i

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(x) This is part of our Saviour's discourse at the last supper the night he was betrayed. St.John was present, and sat next him.

(y) " Keep," &c. Obedience is the test God requires. So Samuel told Saul, 1 Sam. xv. 22: "To obey is better than "sacrifice," &c. And Ps. xcvii. 10. "Ye that love the Lord, see that ye hate "the thing that is evil." And St.John in his epistles (perhaps from a recollection of this discourse) repeatedly presses obedience to God's commandments as the only true criterion of love to God. Thus, 1 John ii. 5. " Whoso keepeth his (i. e. God's) "word, in him verily is the "love of God perfected." So 1 John T. 3. "This is the love of God, that we "keep his commandments." And 2 John i. 6. " This is love, that we walk after "Us commandments" Again, 1 John iii. 17. "Whoso hath this world's good, "and seeth his brother have need, and "shutteth up his bowels of compassion "from him, how dwelleth the love of "God in him?" The similarity of sentiment, &c. in St. John's gospel and epistles affords an argument that they are rightly ascribed to the same person.

(z) "The spirit of truth," i.e. the Holy Ghost, or Spirit.

(a) "The world," i.e. "the worldly "minded," such as are wholly taken up ■with worldly pursuits, setting their whole affections upon things below. So 1 John ii. 15. " If any man love the world, the "love of the Father is not in him." And agreeably to this is what our Savi

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keep (y) my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the (z) Spirit of truth; whom the (a) world cannot receive, because it seeth him (b) not, neither knoweth him: but ye know him ; (c) for he dwelleth (d) with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the (e) world seeth me no more; but ye see me:

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our says in his sermon on the mount, "Ye cannot serve God and mammon." Matt. vi. 24.

(b) " Seeth him not," &c. i.e. has not a disposition to see or know him.

(c) Instead of " for" the reading should be "therefore" his dwelling in them is the consequence of their knowing him, not the cause.

(d) "Dwelleth with you." The spirit of holiness may be considered as dwelling within us, when all our thoughts and actions are such as he would dictate, and when our desire is to make our thoughts and actions conformable to God's will. In every thought and action it would be well for us to put to ourselves this question, Is this the thought or action of one in whom Christ or the spirit of truth is dwelling? Can Christ or the spirit of truth be considered as animating us, or dwelling in us, whilst we so act or think? St.Paulcalls our bodies "the temple of "God," 1 Cor. iii. 16, 17.—vi. 19. and 2 Cor. vi. 16. to press upon their minds that God was to be considered as an inmate in their breasts, that their bodies were dedicated to his service, and to restrain them therefore from acts which he could not approve, or which they could not dare to do if his presence were visible.

(e) "The world." The meaning perhaps is, I shall no longer be visible to the human eye. I shall only be visible in my cffeBs- My influence shall be perceivable by my followers, though they no longer see my person.

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"because I live, ye (/) shall live

20. " also. At that day ye shall "know that I am (g) in my Fa"ther, and you in me, and I in

21. " you. He that hath my com"mandments, and keepeth them, "he it is that loveth me: and he "that loveth me shall be loved "of my Father; and I will love "him, and will (h) manifest my

22. " self to him." Judas saith unto him (not Iscariot), "Lord, how "is it that thou wilt manifest "thyself unto us, and not unto

23. " the world?" 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 (i) come ** unto him, and make our abode

24. " with him. He that loveth me "not, keepeth not my sayings: "and the word which ye hear, "is not mine, but the Father's

25. " which sent me. These things "have I spoken unto you, being

26. " yet present with you. But "the Comforter, which is the "Holy Ghost, whom the Father "will send in my name, he "shall teach you all things, and "bring (k) all things to your re"membrance, whatsoever 1 have

27. " said unto you. Peace I leave "with you, my peace I give

v- '9- (/) " Ye shall live," &c. i. e. ye shall partake of the life, spirit, &c. I possess.

«. 20. ig) "I am in my Father," &c. i.e. that I really came from God, that I am animated by his spirit, and that you are animated by mine.

v. zi. (A) "Manifest," i. e. not to the eye, but to the mind, by my influence, &c.

v.23. (i) "Come," &c. i.e. be as it were inmates in his breast. If he makes his mind pure, without any wrong thoughts, passions, &c. fit for God's temple, God will treat it accordingly.

"unto ^you: not as the world "giveth, give I unto you. Let "not your heart be troubled, "neither let it be afraid. Ye "have heard how I said unto "you, I go away, and come *' again unto you. If ye loved "me, ye would rejoice, because "I said, I go unto the Father: "for my Father is greater than I. <( And now I have toM you be"fore it come to pass; that "when it is come to pass, ye "might (/) believe. Hereafter I "will (m) not talk much with "you: for the Prince of this "world cometh, and hath no"thing in me. But that the "world may know that I love "the Father; and as the Father "gave me commandment, even "so I do."

Monday in Whitsun Weel.
For the Epistle. A&s x. 34. (»)

Then Peter opened his mouti, and said, "Of a truth I perceive "that God is no respefter of "persons: but in every nation "he that feareth him, and work"eth righteousness, is accepted "with him. The word which "God sent unto the children

{I) "Bring," &c. There were many things which our Saviour said unto them before his crucifixion, which they did not understand at the time, the force of which they might afterwards see. See ante 133note on Luke xxiv. 45. and 147. note on John xvi. 6.

(/) "Might believe." See ante 153note on John xvi. 4. ■ ,

(m) For "will" the reading should perhaps be " shall."

(n) See Easter Monday, where this portion of scripture also occurs, and'» commented upon.

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