John 1

IN the beginning n that beginning which Moses mentioneth, Gen. 1.1. the beginning of all things, when the foundations of the World were laid, Prov. 8.27, 28. the beginning of Time; for before that, was no measure of Time, all was Eternity. was the word Was the Word, that is, the Eternal Son of God, the Lord Jesus Christ, of whom more is spoken afterward. Nor is Christ in this Text alone called the Word, but 1 Iohn 1.1. the Word of life, so Revel. 19.13. and there are some who think he is so called, Luke 1.2. comparing that Text with 2 Pet. 1.16. as also Psal. 33.6. Nor is it an improper term by which to express the Son of God; for it both expresseth something of his ineffable Generation, as the Word is begotten in our Thoughts, and is the express image of them; and also his Office in the Revelation of his Fathers Will unto the Sons of men, and revealing his Father to us, Matth. 11.27. and there are some (if they be not too curious in their notion) who think David by that phrase, 2 Sam. 7.21. For thy words sake (expounded for thy Servants sake, 1 Chron. 17.19. which is the Title of Christ, Isaiah 42.1.) that Christ is meant: Besides, it is observed, that this term was more acceptable both to the Iews and the Heathens, than the term of Christ or the Son of God would have been; for there was nothing more abhorred by the Iews than the latter; and the Heathen Writers made (as is noted by divers) a great use of this term, to express the Name and the Power of God. For is any thing more ordinary with the Chaldee Paraphrast, than this Expre sion, Isaiah 45.12. I have made Heaven and Earth, Chald. I in my word have made Heaven and Earth: So chap. 48.13. Mine hand has laid the foundation of the earth. Chald. By my word I have laid the foundations of the Earth; this is taken from Moses's describing the Creation by Gods Word of Command, Let there be light, and there was light; the manner of expressing it by the Word Command, is significative, that all things were made by his Eternal Word; For would any Iew deny, that God by his Word created the World? The Evangelist therefore calleth Christ, to whom v. 3. he was about to attribute the Creation, the Word; not the Word of God (so the Scriptures are called); to distinguish Christ in this notion om the Revelation of the Divine Will to the Prophets, he is only called the Word, though he was the Son of God. Nor is it said, That in the beginning was the Word Created (as is said of the Heavens and the Ear h, Gen. 1.1. but was the Word; this proveth the eternal existence of the second Person in the Trinity; for what was in the beginning, did not then begin to be; the term, the Word, without the addition of God, speaketh him a subsistence; and it being said, That in the beginning he was, speaks his eternal existence; for what had a Being in the Beginning of Time, must needs be Eternal, nothing being when Time began, but what was Eternal. To this purpose are those Texts, Psal. 90.2. Prov. 8.22, 23, 24. &c. Iohn 17.5. Eph. 1.4. 2 Thes. 2.13. Which two Texts compared, show In the beginning here used, to be the same with before the foundation of the world; so 2 Tim. 1.9., and the word was with God Lest any should say, Where was this Word before the foundations of the Earth were laid? the Evangelist says, with God; which agreeth with Prov. 8.27, 30. This both distinguisheth Christ from all Creatures, (none of which were with God in the beginning; and also shows the vanity of Sabellius, and those we call Quakers, who will not allow Christ to be a distinct subsistence, or Person from his Father; it also denoteth the Sons co-existence, and his equality with his Father; and yet, his Filial relation; for God is not said to have been with the Word, but the Word was with God, which also speaks a perfect unity and consent betwixt them., and the word was God Lest any should say, What but God can be Eternal? or be said to have been and had an existence in the beginning of the World? the Evangelist addeth, That the Word was God; that is, the person or subsistence spoken of, and intended by him, was he Divine Being, which is but one, tho' in it there be three distinct subsistences; all make but One and the same Divine Being. The first thing spoken here of Christ, attributed to him Eternity: The second speaks his Relation to the Father; this speaks the Oneness and Sameness of his Essence with that of the Father. The term God, which in the foregoing words is to be taken personally for God the Father, is here to be taken Essentially, as it signifieth the Divine Being..

The same was in the Beginning with God These words of the Evangelist are a farther Confirmation and explication of what the Evangelist had said before; asserting the Eternity of the Son, and his Relation to the Father, and oneness of Essence with the Father; whether the Evangelist forewarned by the Spirit of God, did add this repetition to fore-arm Christians against those Errors which did afterward trouble the Church, I cannot say; but certain it is, That these words do effectually confute the Eunomians, who distinguished betwixt the Word which in the Beginning was with God, and that Word by which all things were made; and the Arians, who make the Father to have existed before the Son; as also the Anomians, who would make the Father and the Son diverse both in Nature and Will. Some others make this Verse a transition to the 4th, and the sense to be, This same was not manifest to the World from the Beginning of the World, but was with God until he came to be manifested in the Flesh: Thus 1 Iohn 1.2. it is said, he was with the father, and was manifested unto us. He was manifest in the flesh, 1 Tim. 3.16..

All things were made by him The Divine Nature, and Eternal existence of the Lord Christ, is evident from his efficiency in the Creation of the World; what the Evangelist here calleth All things, the Apostle to the Hebrews, chap. 1.2. calleth the Worlds. And St. Paul, Col. 1.16. calleth all things that are in heaven and earth, visible and invisible. Moses calls the heavens and the earth, Gen. 1.1. These were all made by the Word; no as an Instrumental cause, but as a principal efficient cause; for tho' it be true, that the Preposition, is sometimes used to signify an instrumental cause; yet it is as true, that it is often used to signify the principal efficient cause; as Ioh. 6.57. Rom. 5.5. and 11.36. Eph. 4.6. Acts 3.16. and in many other Texts; it here only denoteth the order of the working of the Holy Trinity.; and without him was not any thing made that was made Nothing that was made, neither the Heavens nor the Earth, neither things visible nor invisible, that were made, were made without him. There is nothing more ordinary in Holy W it, than after the laying down an Universal Proposition, (where no Synecdoche i used), to add also an Universal Negative for the confirmation of it: So Rom. 3.12. There is none good; then is added, no not one. Lam. 2.2. and in many other Texts. The term without him, does not exclude the efficiency either of the First or Third Person in the Trinity, in the Creation of all things; the Father created the World by the Son, His Word; and the Creation of the World is attributed to the Spirit, Gen. 1.1. Iob 33.4. Psal. 33.6..

In him was life In this Word was Life Corporal, Spiritual, Eternal; it was in him as in the Fountain. Some understand this of Corporal life, both in the first Being and preservation of it; It is certain that this is in Christ, for he upholdeth all things by the word of his power, Heb. 1.3. Acts 17.28. And thus it is another demonstration of the Deity of Christ. Others think, that here is rather a transition from Creation to Redemption; you has he quickened, Eph. 2.1. Others understand it of Eternal Life, because our Evangelist most generally taketh the term of Life, as a benefit flowing from Christ in this sense, as chap. 3.16. and 4.14. and in a multitude of other Texts. I know no reason why we should not understand it of all Life; all Life being in Christ, as God equal with the Father; and Spiritual and Eternal Life flowing also from him in a more peculiar consideration, as Mediator.; and the life was the light of men But tho' as God he distributes life according to their degree to all his Creatures, yet is he the peculiar light of men, enlightning their minds with Light, of which Vegetative and sensitive Creatures are not capable; so as by Light is not here to be understood the emanations of any lucid bodies, as that of the Sun or Stars; for other Creatures as well as men are capable of that; nor is it to be understood of the Light of Reason, though that be the Candle of the Lord in the Soul; but that Light by which we discern the things of God; in which sense the Apostle says, Eph. 5.8. You were darkness, but now you are light in the Lord. And therefore he says of men, exclusively to Angels, who, tho lightsom, noble Creatures, yet had not their nature assumed by Christ, Heb. 2.16. Besides that it is said in the next Verse, that this Light shined in the darkness, that is, amongst many men who yet had reasonable Souls, but the darkness comprehended it not. That cannot be, that men did not comprehend Reason, but even rational men comprehended not this Light of supernatural Revelation: So Iohn is said to have come to Testify of that Light; who did not come to testify of Christ, as the Author of Reason. Nor is there any Text of Scripture in which the term Light signifieth Reason..

And the light He had said before, That Life was in Christ, in him as in the Fountain; and the Life in him was the Light of men, giving Light to men. Now this Light which was in him, had its emanations (as Light in the Sun; and shineth in darkness the darkness, that is, men of dark minds, the abstract being put for the concrete,) comprehended (that is received) it not.: and the darkness comprehended it not This was true concerning the Iews in former times, upon whom Christ the true Light had shined in many Types and Prophecies; it was also true concerning the Iews of that present Age, to whom through the favour of him who had undertaken the Redemption of man, the means of Gra e were continued; through the blindness of their minds and hardness of their hearts, t ey wilfully rejected those means of illumination which God granted to them..

¶ There was a man sent from God Not the Christ, not an Angel, but a man; yet one, than whom (as our Saviour says) there had not risen a greater amongst those that were born of Women; he did not come upon his own head, but was sent; for he was he of whom it was written, Mal. 3.1. Behold I will send my messenger before my face, &c. Luke 7.27. He was not sent of men, but of God, foretold by the Angel, as to his existence, name, work, and success, L ke 1.13, 14, 15, 16, 17., whose name was John His name was Iohn, named by the Angel, Luke 1.13. before he was born; by his Father and Mother, Luk. 1.60, 63. when he was born. Iohn signifieth Grace; and doubtless the Baptist obtained that name, because he was to be the first, and a famous Preacher of the Grace of the Gospel which came to the World through Jesus Christ.:

The same came for a witness Iohn was called a Messenger, to denote his Authority; a Witness, to denote his Work which is the work of every true Minister of the Gospel. Iohn was the first Witness, and Witnessed a thing wholly unknown (before him) to the generality of the World; for though the Shepherds, and Simeon and Anna had given some Testimony to Christ, when he was born and brought into the Temple to be offered to the Lord; yet that was Thirty years since, and generally forgot; neither could they bear a Testimony to him as an actual Minister of the Gospel. The Apostles were to be Witnesses to Christ, Acts 1.8. Witnesses of his Resurrection, Acts.22. and 4.33. and 5.32. and 10.41. and 13.31. All the Prophe s, Acts 10.43. bare Witness to him, that whosoever believeth in his Name should be saved. So did Iohn also; a d Iohn further pointed to him, passing by, and Witnessed that he was he of whom the Prophets spake. So that the Apostles, and so following Ministers, were, and are greater Witnesses than Iohn the Baptist. The Prophets witnessed that he should come, Iohn Baptist witnessed that he was come; the Apostles witnessed that he was not only come, but had Died, and was again risen from the Dead., to bear witness of the light For Iohns Office was to give a Testimony to Christ the true Light, mentioned before; so called, because he maketh manifest, Eph. 5.13. He revealeth his Father, Matth. 11.27. He is the brightness of his fathers glory, Heb. 1.3. who is Light, 1 Iohn 1.5. and the World is by him inlightned. It was Prophesied, Isa. 11.9. of his times, That the Earth should be full of the knowledg of the Lord. The end of Iohns Testimony was, That multitudes of all sorts might believe by him, or by it, as an instrumental cause of their Faith. If we read it by him, it is most proper to understand the Pronoun of Iohn the Baptist; for we are not said to believe by Christ, but in him, in his name, &c., that all men through him might believe r.

He was not that light Iohn the Baptist was a Light, as all Saints are light in the Lord, Eph. 5.8. Nay, in a peculiar sense our Saviour beareth him Witness, that he was a burning and shining light; but he was not that light before mentioned, v. 5. that shineth in darkness; and again v. 9. which lighteth every one that cometh into the World. Iohn borrowed his Light from that Original Light; that Light was God, he was but a man sent from God. The men of the World are ordinarily in extreams, either wholly rejecting Gods Ministers and Witnesses, or else adoring them; as the World is concerned to take heed of the former, so the Ministers of Christ are also highly concerned not to admit the latter. See Luke 7.33. Acts 14.13, 14. but both Iohn here, and Paul there, were very cautious not to rob their Master of the honour due unto him alone., but was sent to bear witness of that light Iohn, as was said before, came only to bear Witness of that Light, that he was come, and shined forth, and was the true Light, as it followeth..

That was the true Light True is sometimes opposed to what is false, Eph. 4.25. sometimes to what is Typical and Figurative, Iohn 1.17. Sometimes to what is not Original, and of it self; in Opposition to all these Christ is the True Light; he who alone deserved the name of Light, having Light in himself, and from himself, 1 Iohn 2.8. and shining more gloriously than the Prophets or Apostles., which lighteth every man that cometh into the world He lighteth not the Iews only (as the Prophets of old) but both the Iews and Gentiles. Some understand this of the Light of Reason; but besides, that Reason is no where in Holy Writ called Light; neither did this illumination agree to Christ as Mediator. It is rather therefore to be understood of the Light of Gospel Revelation, which Christ caused to be made to all the World, Matth. 28.19. Mark 16.15. Those who Interpret it of the more internal illumination by the Holy Spirit of God, by which Christ is not revealed to us only, but in us, say, That Christ has done what lay in him (as a Minister of the Gospel) so to inlighten all that came into the World; and that Christ is said to inlighten every man, because none is inlightened but by him; and that some of all sorts are by him inlightned; in one of which two latter Senses, the terms All and Every man must be Interpreted in a multitude of Texts in the Gospel. The words in the Greek are so, as they may either be Translated as we read them, or thus, Who coming into the world, enlightned every man. A more universal Spiritual Light, or means to come to the Knowledg of God, overspreading the World after Christs coming, than before. So Iohn 12.46. I am come a Light into the World. And it is by some observed, that the Phrase, coming into the world, does not barely signify a being born, but being sent into the world by the father, being sanctified, as in Iohn 10.36. and 17, 18..

He was in the world He was in the place called the World, and amongst the men of the World; for so the term World is often aken, chap. 16.28. 2 Pet. 3.6. Christ before he came in the Flesh, was in it; filling both the Heavens and the Earth, and sustaining it by the Word of his Power, and manifesting his Will to it, more immediately to Moses and to the Prophets; and more mediately by Moses and by the Prophets., and the world was made by him And the Heavens and the Earth, all things visible and invisible (as was said before) were made by him. And; and the world knew him not the men of the World took no notice of him, did not acknowledg him, believe in him, nor were subject to him; so the word know often signifies (according to the Hebrew idiom) Iohn 10.14, 15, 27. Not a bare comprehension of an Object in the Understanding, but sui able affections: So Matth. 7.23. 1 Iohn 3.1. This is not to be understood of all individual persons in the World; for Abraham, Isaac, and Iacob, and David, and many particular persons, did in this sense know him; but the generality of the World did not. The Heathens did not (who are sometimes called the World, distinctively from the Iews, 1 Iohn 2.2. 1 Cor. 1.21.) and most of the Iews did not, tho' some did..

He came unto his own Christ came into the World, which being made by him, was in the most proper sense his own; or, to the Israelites, which were as his own House, Land and Possession, Psal. 85.1. Iohn 16.32. The Greek word is in the Plural Number, and used in the places before mentioned, as also Acts 21.6. Sometimes signifying mens proper Country, sometimes their proper house. But it is a farther question, what coming is here spoken of; tho' it be generally (or by many at least) interpreted of Christs coming by his Incarnation, yet that seemeth not to be the sense; partly, because that coming is spoken of, v. 14. And partly, because in that sense the Iews did receive him; nor was it in their power to hinder his manifestation in the flesh. The coming therefore here mentioned, seemeth to be intended of his coming by his Prophets, Iohn the Baptist, and his own personal Preaching of the Gospel., and his own received him not Whom in this way of coming, they did not receive, believing neither the Testimony given by his Prophets, nor by the Baptist, nor by himself, Iohn 5.43..

But as many as received him Though the generality of those amongst whom Christ came, received him not in the manner before expressed; yet some did own him, believed in him, and submitted to him; and to as many as thus received him, not into their Houses only, but into their Hearts. He gave a Power, or a Right, or Priviledg; not that they might if they would be; but to be actually, to become, or be the Sons of God by Adoption; for Believers are already the Sons of God, Gal. 3.26. Though it does not yet appear what they shall be in the Adoption, mentioned Rom. 8.23. which the Apostle calls the Redemption of the body, viz. in the Resurrection; hence Luke 20.36. the Children of God are called the Children of the Resurrection., to them gave he power to become the sons of God This is the Priviledg of all that believe in the name of Christ; by which term he opens the former term of Receiving: To receive Christ, and to believe in his Name, are the same thing. To believe in his Name, is either to believe in him, Acts 3.26. or in the Revelation of himself in the Promises of the Gospel. The proposition of Gods Word is the object of Faith of assent; but the person of the Mediator is the object of that Faith which receiveth Christ; and those alone have a Right to be the Sons of God, and to the Priviledges peculiar to Sons, who believe in Christ as revealed in the Promises of the word of God, and there exhibited to men., even to them that believe on his name e.

Which were born, not of blood Not of the Blood of Men and Women; or not of the Blood of Abraham (which was the boast of the Iews, we have Abraham to our Father)., nor of the will of the flesh Nor from the Lusts of the Flesh., nor of the will of man Nor from a power in mans Will, or mens free act in adopting other mens Children. To be born, signifieth o receive our principle of Life; those who are the Children of God have not the Principle of their Life, as they are such, from the motions of nature, nor from the Will of men., but of God But of God, whatever be the sense of the former Words, these Words plainly affirm God to be the principal efficient, and procreant cause of all those who are the Sons of God; for Faith, by which we are the children of God, Gal. 3.26. is the work of God, Iohn 6.29. His Gift, Phil. 1.29. and men are born again, not of corruptible seed, but that which is incorruptible, 1 Pet. 1.23. They are sanctified and cleansed with the washing of water by the word, Eph. 5.26. The washing of regeneration, and renewing of the holy ghost, Titus 3.5..

And the word was made flesh The Son of God, called the Word, for the reasons before specified, was made truly man, as flesh often signifieth in Holy Writ, Gen. 6.12. Psal. 65.2. Isa. 40.5, 6. Not a vile, despicable, mortal man. The Evangelist rather says he was made Flesh, than he was made man; more plainly to distinguish the two Natures in Christ, to assert the truth of his Humane Nature; to let us know that Christ assumed Humane Nature in common, not the particular nature of any; to commend the Love of God, and to let us see, That his Plaister was proportioned to our Sore, it reached all Flesh. The Evangelist says not, he was changed into Flesh; but, by assuming he was made Flesh., and dwelt amongst us And he Tabe nacled amongst us; amongst us men, or amongst men that were his Disciples: The word signifieth properly, he made no long stay., (and we beheld his glory And we beheld the signs and effects of his Glory; many of which were seen, both at the time of his Transfiguration, and at his Passion, Resurrection and Ascension; the Glory of his Grace, Ho iness, Truth, Miraculous Operations, &c., the glory as of the only begotten of the father) Which Glory was the Glory of the only begotten of the Father; for the particle [as] here does not signify Likeness, but Truth; Nehemiah 7.2. Iob 24.14., full of grace and truth Full of Grace and Truth, as he was God manifested in the flesh. Grace signifieth Love and Good Will, out of which it was that he delivered us from the Curse and Rigour of the Law (to which Grace is opposed). He was also full of Truth, both as Truth is opposed to Falshood, and is opposed to the Shadows and Figures of the Law; and Christ was full of Truth, as he was the Anti-type to all the Ceremonies, and all the Promises had and have their complement and reality in him. See chap. 14.17. 2 Cor. 1.20. Rom. 15.8. Truth also may signify the sincerity and integrity of Christs Life, as he was without guile..

¶ John bare witness of him, and cryed, saying Iohn was not he, but only a Witness to him, and he continueth to bear Witness, (the Verb is in the present Tense) nor did he give an obscure or cold Testimony, but an open, and plain, and fervent Testimony, according to the Prophecies, his Testimony was the Voice of one crying in the Wilderness.: This was he of whom I spake He first testified that Christ was he of whom he had before spoken; possibly when he was Preaching in the Wilderness, and Christ came to him to be Baptized of him, Matth. 3.11, 14., He that cometh after me is pre erred before me He that cometh after me, in order of time, or in the Ministerial Office and Employment, or, as if he were my Disciple, Iohn 8.12. is become, or is made before me.: for he was before me For he was before me, both in the Eternal destination, and in respect of his Divine Nature; as also in Dignity and Eminency, considered as a Prophet; i. e. one that Revealeth my Fathers Will. This Iohn said before, though not in terms, yet in effect; when he said, Matth. 3.11. He that cometh after me, is mightier than I, whose shooes I am not worthy to bear, &c. So Mar. 1.7. Luke 3.16. This is the first thing which is here mentioned, as Iohn's Testimony concerning Christ, respecting the excellency of his person..

And of his fulness have all we received Of that plenty of Grace which Christ has, (who has not the Spirit given him by measure, chap. 3.34. as other Saints have, Acts 2.4, 6, 8.) We who by Nature are void of Grace, whether taken for the favour of God, or gracious habits, have received as the Skirts of Aaron's Garment received the Oil which was plentifully poured out on Aarons head., and grace for grace Nor have we received Drops, but Grace upon Grace; not only Knowledg and Instruction, but the Love and Favour of God, and Spiritual habits, in proportion to the favour and grace which Christ has (allowing for our shor capacities); we have received Grace freely and plentifully, all from Christ, and for his sake; which lets us see how much the Grace-receiving Soul is bound to acknowledg and adore Christ, and may be confirmed in the receiving of further Grace, and the hopes of Eternal Life; and it may mind all (according to that of the Apostle, 2 Cor. 6.1.) to take heed that they receive not the grace of God in vain..

For the Law was given by Moses The Law Moral and Ceremonial came not by Moses, but was given by Moses as Gods Minister and Servant, that Law by which no man can he justified, Rom. 3.28. In this was Moses his honour, of whom you glory, chap. 5.46. God indeed made an eminent use of him, as his Minister; by whom he revealed his Will to you; both in matters of his Worship, according to that Dispensation; and in matters which concern you in your whole Conversation; but yet there is an eminent difference betwixt him and Jesus Christ. The law is no where called Grace, neither does it discover any thing but Duty and Wrath; it shows no remission, in case that Duty be not done; nor affordeth strength for the doing of it., b t grace and truth came by Jesus Christ All that is from Christ, all the favour of God for the Remission and Pardon of Sin, and for strength and assistance to the performance of Duty, is (not given from God by Christ, as the Law by Moses, but) from Christ, as the Fountain of Grace; And not Grace only, but Truth, whether taken for solid and real mercy, or with respect to the Law; the fulfilling of all the Types and Prophecies in it, was by and in Christ..

No man has seen God at any time No man has at any time seen the Essence of God with his Eyes, Iohn 4.24. Nor with the eyes of his mind understood the whole Counsel and Will of God, Matth. 11.7. Rom. 11.34. Moses indeed saw the Image and representation of God, and had a more familiar converse with God than others; upon which account he is said to have talked with God face to face, Numb. 12.7, 8. God sa th he would speak unto him mouth to mouth, even apparently; but he tells us how in the same Verse, and the similitude of the Lord shall he behold; and God who had spoke to the same sense, Exod. 33.11. says, v. 20. Thou canst not see my face, for there shall no man see me and live. Now to whom he did not discover his face, he certainly did not discover all his secret Counsels.: the only begotten son, which is in the bosome of the Father But he who is the only begotten and beloved Son, has such an intimate Communion with him in his Nature, and such a free Communication of all his Counsels, as it may be said, he is continually in his Bosom., he has declared him Has declared him, not only as a Prophet declareth the Mind and Will of God, but as the Heavens declare the glory of God, and the firmament shows his handy works, Psal. 19.1. Being the brightness of his fathers glory, and the express Image of his person, Heb. 1.3. So as the Father can only be seen in the Son; nor is so full a Revelation of the Fathers Will to be expected from any, as from the Son..

And this is the record of John, when the Jews sent Priests and Levites from Jerusalem, to ask him, Who art thou Iohn's former Testimony was more private to the common people; this Testimony was given to a publick Authority. The Iews (most probably the Rulers of the Iews who made up their Sanhedrim, or great Court, answering a Parliament with us, for the cognisance of false Prophets belonged to them) sent Priests and Levites, which v. 24. were Pharisees of the strictest Sect of the Iews, as to Rites and Ceremonies; these came from Ierusalem, where the Sanhedrim constantly sate; and the Chief Priests were (if the Message were not from the Sanhedrim it self) to ask Iohn Baptist who he was; that is, by what Authority he Preached and Baptized? What kind of Prophet he was? for they could not but know his Name and Family, he descending from a Priest amongst them; and this appeareth to be their sense from what followeth.?

And he confessed He being asked openly and plainly, professed, and, and denied not did not dissemble nor halt in his Speech. These Negatives are in Scripture often added to affirmatives, to exclude all Exceptions. Iob 5.17. Psal. 40.10, 11, 12.; but confessed He did not tell them once so, but again and again, because many were musing about it, Luke 3 15., I am not the Christ I am not that great Messiah which God has promised you, and in the expectation of whom you live, Luk. 2.26, 38. & 19.11. Ioh. 4.25. The Diligence we shall constantly observe in the Servants of God in Holy Writ, to avoid the arrogating of that Honour to themselves, which is due only to God and Christ; and this, together with Iohn's steadiness and plainness, does very well become all Professors, but the Ministers of the Gospel especially..

And they asked him, What then? Art thou Elias Iohn was at Bethabara when these Messengers came to him, v. 28. they asked him if he were Elias. The Iews had not only an expectation of the Messias, but of Elias to come as a Messenger before him, according to the Prophecy, Mal. 4.5. as appeareth, Matth. 17.10. Mar. 9.11. of which they had a gross Conception here, That Elias should come, out of Heaven personally, or at least that his Soul should come into another Body (according to the Pithagorian Opinion) now the meaning of the Prophecy was, That one should come like Elias, and this was fulfilled in Iohn, Luke 1.17. as our Saviour tells us, Matth. 17.12. Mark 9.13. but they asked the Question according to that notion they had of Elias.? And he says, I am not To which Iohn answereth, that he was not neither that Elias that ascended in a Fiery Chariot to Heaven; nor any body informed with Elias's Soul, (and thus the words of our Saviour, Matth. 17.12. Mark 9.12. are easily reconciled to this Text.). Art thou that Prophet They go on, and ask him if he were that Prophet, or a Prophet? Some think that he meant the Prophet promised, Deut. 18.18. but that was no other than Christ himself, which he had before denied himself to be; nor does it appear from any Text of Scripture, that the Iews had any expectation of any other particular Prophet; but it is plain from Luke 9.8. that they had a notion that it was possible one of the old Prophets might rise again from the Dead, for so they guessed there concerning Christ: But others think that the article in the Greek here is not emphatical; and they only asked him if he were a Prophet; for the Iews had a general notion, that the Spirit of Prophecy had left them ever since the times of Zechariah and Malachy; which they hoped was returned in Iohn the Baptist, and about this they question him, if he were a Prophet?? And he answered, No To which he answereth, No, Neither that Prophet promised, Deut. 18.18. nor yet any of the old Prophets risen from the dead; nor yet one like the Prophets of the Old Testament, who only Prophecied of a Christ to come; but as Christ calls him, Matth. 11.9. More than a Prophet, one who showed and declared to them a Christ already come; for the Law and the Prophets Prophecied but until Iohn; the Law in its Types foreshewing, the Prophets in their Sermons foretelling a Messiah to come, Iohn did more. His Father indeed, Luke 1.76. called him the Prophet of the highest; but there Prophet is to be understood not in a strict, but in a large sense, as the term Prophecy is taken, Rom. 12.6. And the term Prophet often signifieth one that revealeth the Will of God to men; in which large sense Iohn was a Prophet, and yet more than a Prophet in the stricter notion of the term; and in that sense No Prophet, that is, no mere Prophet; so Numb. 11.19. Moses tells the people they s ould not eat flesh one, or two, or five, or ten, or twenty days, because they should eat it a whole Month together..

Then said they unto him, Who art thou Hitherto Iohn had given them only a Negative answer, and told them who he was not; he was neither Christ, nor the Elias, nor that Prophet they expected; neither any of the old Prophets risen from the Dead; nor any Prophet at all in a strict sense (as were the Prophets of the Old Testament); they press him to a direct, plain, positive Answer.? that we may give an answer to them that sent us That they might give an Answer to those that sent them, who did not send them to enquire what he was not, but what he was.. What saist thou of thy self And there were various talks and discourses of the People about him, which they were not willing to take up and run away with; but they desired to have it from himself.?

He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias We had the same, Matth. 3.3. Mar. 1.3. See the Notes there. Chemnitius thinks, that Iohn chose rather to preach, and fulfil his Ministry in the Wilderness, than in the Temple; to make an illustrious difference betwixt himself, who was but the Lords Messenger, and whose Office was but to prepare the Lords way, and his Lord himself, of whom it was Prophecied, Mal. 3.1. The Lord, whom you seek, shall suddenly come to his Holy Temple; upon which account Haggai prophecied, Haggai 2.9. That the Glory of that latter house (builded by Ezra, and Zerobabel, and Nehemiah) should be greater than of the former..

And they which were sent, were of the Pharisees Who these Pharisees were, has been before explained in our Notes on Matth. 3.7. They were of the strictest Sect of the Jewish Religion, Acts 26.5. The greatest part of their Counce s was made up of those of this Sect, as may be learned from Acts 23. They were the men most Zealous for, and tenacious of the Iewish Rites; and would allow nothing to be added to the Jewish Worship to what they had received concerning it, either from the Law of God, or the Traditions o the Elders..

And they asked him, and said unto him, Why Baptizest thou then, if thou be not that Christ, nor Elias, neither that Prophet The Pharisees themselves would allow the Messiah, or Elias, or a Prophet, to make any additions to, or alterations in the Worship of God, but none else: Hence it is, they ask, by what Authority he Baptized, if he were none of these? From whence we may learn, That although they might have some umbrage of that Baptismal washing which was under the Gospel, to commence into a Sacrament, or foederal sign in the washing of their Proselites, or of Jewish Children when they were Circumcised; yet Iohn's Action was looked upon as new, who Baptized adult Jews; now the care of the Sanhedrim was to keep the Worship of God incorrupt, and the Pharisees amongst them had a particular Zeal in the case, especially so far as the Traditions of the Elders were concerned.?

John answered them, saying This was no strict Answer to their Question; which was not, how, but why he Baptized? But proper Replies, are often called Answers in Scripture, though not apposite to the Question., I baptize with water: I Baptize you with mere Water but there standeth one amongst you, whom you know not but there has stood one amongst you,, or (by an usual putting of one Tense for another) there standeth one; Christ had been there with the Crowd, Luc. 3.15, 21. and possibly was amongst them still, when Iohn spake these words, whom you know not (not so much as ore tenus by Face.);

He it is, who coming after me is preferred before me Iohn the Baptist, had before told them, He that cometh after me, is preferred before me. See the Notes there. He now repeateth those words; and it is observable, that the three other Evangelists all put this Passage before the History of Christ's coming to him to be Baptized. So as it is probable, that these Messengers came to Iohn as he was Baptizing, and either immediately before or after Christ's Baptism, Christ being yet in the Croud, he repeateth to his hearers, what he had a little before said of him, that he was to be preferred before him., whose shoo's latchet I am not worthy to unloose He here inlargeth upon it with a Proverbial Speech, which the other Evangelists have, with a very little variation; Matthew says, whose Shoo's I am not worthy to bear: that is, to perform unto him the very meanest Service or Office. We have such forms of Speeches in use at this day amongst us, when we would express the great pre-eminence of some one above another; we say of that other, He is not worthy to tye his Shoo's; Or, to carry his Shoo's after him. There is a vast difference between Christ, and the most excellent of his Ministers; which as to Baptism lieth here; the Ministerial Baptism is but with Water; Christ Baptizeth with the Holy Ghost, and fire, Matth. 3.11. or with the Holy Ghost, as Mar. 1.8..

These things were done in Bethabara beyond Jordan The Evangelist had before told us what was done, these words tell us where. Some ancient Writers will have the place to have been Bethany; but they seem not to have so well considered Iohn 11.18. where Bethany is said to have been but fifteen Furlongs from Ierusalem, and consequently on this side Iordan; whereas the Evangelist says, that this place was, beyond Iordan, in the Tribe of Reuben, in the Country of Peraea,, where John was Baptizing where Iohn at this time was Baptizing, and probably had been so for some time..

¶ The next day The most think, the day following that day, when the Messengers from Hierusalem had been examining the Baptist. Heinsius thinks it was the same day, and says, the Hellenists usually so interprets for, after these things; but the former Sense is more generally embraced., John seeth Jesus coming to him Iohn seeth Jesus coming to him out of the Wilderness, (as some think) where he had been tempted by the Devil; but then it must follow, that he was not amongst the Croud, v. 26. standing in the midst of them when the Messengers were there; and it should appear by v. 32, and 33. that this which is here recorded happened after Christs Baptism by Iohn (of which this Evangelist says nothing); it seemeth rather to be understood of another coming of Christ to Iohn after he had been Baptized., and says, Behold the When Iohn seeing him, pointed as it were with his Finger to him (for the term Behold seemeth to be here used demonstratively) showing them the person whom he would have them cast their Eye upon; whom he calls, lamb of God the lamb of God, not only to denote his excellency, as we read of the Night of the Lord, Exod. 12.42. and the bread of God, Lev. 21.21. which indeed Christ was, being without Blemish. 1 Pet. 1.19. But with reference to the Lambs used in the Jewish Sacrifices, not only at the Passover, Exod. 12.5. but in the daily Sacrifice, Exod. 29.38. Lev. 1.10. or the Burnt Offering, and in the Peace Offering, Levit. 3.7. and in the Sin Offering, Levit. 4.32. he calls Christ, the Lamb of God, probably, because divers of the Priests were there to hear; and (as appears, v. 39.) it was nigh the time of their daily Sacrifice, that so he might mind them, that Christ was the Truth and Anti-Type to all their Sacrifices,, which taketh away the sin of the world, The word signifies, both to take up, and to take away; that taketh away the Sins of the World, as God (to whom it belongs to forgive Sin) and this he did by taking them upon himself (so it is Translated, Matth. 16.24.) expiating them, which expiation is followed by a Plenary remission, and taking them away, both the punishment of them, and the root, and body, and power of them; Redeeming them as from the Grave and Hell due to Man for Sin; so from a Vain Conversation, 1 Pet. 1.18. and not doing this for the Jews only, but for the Gentiles also, 1 Iohn 2.2. for many in the World, being he, without whom there is no remission, Act. 4.12. Nor does his gracious act cease at any time, it is a work he is always doing, and which none but he can do: Ministers may persuade, Priests of old offered Lambs and other Beasts in Sacrifice; but he alone taketh away Sin. So that, as what he said to the Messengers of the Sanhedrim, gave all the honour of any valuable effect of Baptism to Christ: So, what he says here, gives him all the honour of any good effect of Preaching, or any good effect of our Ministry; it is he alone, who (when we have said or done what we can) taketh away the sin of the World..

This is he, of whom I said And (says he) this is he of whom I said, (as v. 15.) he cometh after me in order of Time and Ministry, but is more excellent than Iam. See the Notes on v. 15., After me cometha man, which is preferred before me: for he was before me.

And I knew him not This verse is best expounded by v. 33. where the same words are repeated, I knew him not; and is added, but he that sent me to baptize with water, the same said unto me, Vpon whom thou shalt see the spirit descending, &c. Lest any should think that Christ and Iohn had compacted together to give one another credit, or that there was some near relation betwixt Iohn and Christ, Iohn says, I knew him not, for Christ had spent his time at home, Luk. 2.51. Iohn had lived in desert places, the Providence of God so ordering it, that Iohn should not know Christ, so much as by face, until that time came, when Christ was to be made manifest to Israel.: but that he should be made manifest unto Israel But that God might make his Son manifest unto Israel, when God by an extraordinary mission sent Iohn to Baptize with Water, he gave him this token, That he upon whom he should see the Spirit descending and remaining on him, as v. 33. that was the Messiah, the Lamb of God, that should take away the Sin of the World; he who should baptize with the holy ghost., therefore am I come baptizing with water And therefore (says Iohn) I came baptizing with water. I did not run without sending, nor introduce a new rite or Sacrament without Commission; but being thus sent of God, and that I might give Christ an opportunity of coming to me, that I might see the Spirit descending and remaining upon him. From whence we learn, That none but Christ can institute a Sacrament. Iohn Baptized not, till he was sent to Baptize with Water..

And John bare record saying, I saw the spirit descending from heaven Says Iohn, According to the Revelation which I had, when I received my extraordinary Commission to Baptize, so it fell out to me, I did see, when he was baptized, the Heaven opening, and a representation of the Spirit of God, (for no man can see God and live) descending., like a dove The form of the Representation, was like that of a Dove., and it abode upon him And it was not a mere transient sight, but it did for some time abide upon that Person, in that sensible Representation; by that Token I knew that he was the Son of God..

And I knew him not I was a stranger to him, I knew him in a Sense, when I leapt in my Mothers Womb, upon his Mothers coming to see my Mother, Luke 1.41. but that (as Impressions made upon Infants use to do), wore off.: but he that sent me to baptize with water I had some Impression upon me at that time, when he came towards me to be Baptized, which made me say to him, as Matth. 3.14 I have need to be baptized of thee, and comest thou to me? But yet I was not certain, tho I knew he was in the croud of people, that he was the Person designed, and whose work it should be to Baptize with the Holy Ghost., the same said unto me, Upon whom thou shalt see the spirit descending, and remaining on him, the same is he which baptizeth with the holy Ghost Until the same God, that had given me that Sign, fulfilled it to me..

And I saw But when I saw that, I could not butbelieve., and bare record And also bear an open Testimony to the World, That this man was not mere man, but the eternal Son of that God, who sent me to Baptize with Water; reserving still to himself the Divine Power of blessing that Holy Sacrament, and conferring the Holy Ghost in regenerating habits, working like fire, in purging away the dross of Souls, and like Water washing away the filth of Sin, Matth. 3.11. Ioh. 3.5., that this is the Son of God.

¶ Again the next day after The next day after that the Messengers who came from Hierusalem, had been with Iohn., John stood, and two of his disciples.

And looking upon Jesus as he walked Iohn stood with two of his Disciples, whether he was Preaching or no, it is not said; but Iohn standing with them, saw Christ walking, whence, or whither, is not said; but as a good man is always taking opportunity to commend Christ to others; so Iohn, he said, Behold the lamb of God upon this occasion, took advantage further to make Christ known to those two men (who they were, we shall hear in the following Verses), and repeats the words he had said before Behold the Lamb of God. (See the Notes on v. 27.) Thus good and faithful Ministers will continually be inviting their Disciples to Christ, taking them off from further consideration of themselves, and as Ministers to show them the way to Christ..

And the two disciples heard him speak, and they followed Jesus God blessed the verbal Testimony that Iohn had given, so far, that they stood in no need of any Miracle to comfirm it, but upon their hearing Iohn speak, they followed Jesus; as yet, not as his Apostles; for their call to that Office was afterward (as we shall hear); nor yet, so as no more to depart from him; but there was created in them a further desire of Knowledge of him, and Acquaintance with him..

Then Jesus turned, and saw them following, and says unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master) where dwellest thou Christ as he walked, turning him, and seeing two men following him, inquireth of their end, what they sought; to teach us in all our Religious motions and actions, to do the like; for the end will contribute much to specify the Action, and to make it good or bad. They give him that honourable Title which was then in Fashion, by, and under which they were wont to speak to those upon whom they relied for Instruction, whose Doctrine they desired to know, and with whom they desired to converse, and to learn of him. They asked him, where he abode, or where he lodged??

He says unto them, Come and see Our Lord discerning the End of their following him to be sincere and good, invites them to come and see where his Lodging was; for he elsewhere telleth us, that he had not an house wherein to hide his head. They. They came and saw where he dwelt came and saw his Lodgings (where, or of what nature they were, we are not told) but we never read that he during his whole Pilgrimage amongst us, had any stately or splendid Lodgings., and abode with him that day, The text says, that these two Disciples abode with him that day; whether only the two, or three remaining hours of the same day (for it was now about four of the Clock afternoon (which answers the tenth hour according to the Jewish account) or another whole day, being the Sabbath day, (as some think) we are not told, nor can conclude; certain it is, they abode with him the remaining part of that day, for it was about the tenth hour from four of the Clock till night..

One of the two which heard John speak, was Andrew, Simon Peters Brother Concerning the call of this Andrew to the Apostleship, see Matth. 4.18. and Mar. 1.16, 17. that was at another time, and in another manner. Christ here only invited them to come, and see where he lodged..

He first findeth his own Brother Simon It should seem that both the Disciples (after their converse with Christ at the place where he lodged) went together to look for Peter, Andrew's Brother. Andrew first found him, and tells him (with great joy) that he and that other Disciple had found the Messiah prophecied of by Daniel, and in the Expectation of whom the Disciples and the Jews lived., and says unto him, We have found the Messiah, which is, being interpreted, the Christ The term Messiah in Hebrew is the same with Christ in Greek, and both signify the same with Anointed in English. The Article in this place is Emphatical, not merely prepositive, as in other places, but signifying, That Anointed; for other Kings, and Priests, and Prophets were also anointed, and God's people are called anointed; but he was anointed with the Oyl of Gladness above his Fellows, having the Spirit not given him by measure..

And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the Son of Jona Andrew having found his Brother Simon, conducts him to Jesus. v. 44. telleth us, that Andrew, and Simon, and Philip were Citizens of Bethsaida, which was a City of Galilee; how near to the place where Iohn Baptized, or Christ lodged, we cannot say; probably Simon was one of Iohn's Disciples, and came to attend his Ministry, so as the Disciples only sought him in the Croud, and came with him to Christ. When Christ beheld him, he said, Thou art Simon; he knew him, and called him by name, and told him his Father's name Ionas,, thou shalt be called Cephas and giveth him a new name, Cephas, which by interpretation does not signify an Head, (as the Popish disputant at Bern urged to prove him the Head of the Church, as if it had been a Greek word, and came from; or as he pretended, ridiculously enough, from an old Greek word) but a Stone (as this Text tells us) by which name we find him called, 1 Cor. 1.12. & 3.22. & 9.5. & 15.5. Gal. 2.9. in other places Peter, which signifieth a Stone also, or a Rock. Cephas is a Syriack word, Peter a Greek word; Christ gave him the name, Iohn 1.42., which is by Interpretation a Stone Both Cephas and Peter are by interpretation, a Stone. Beza thinks, that our Saviour did not here give him that name, but foretel that he should be so called. Causabon thinks, that the name was here given to him, and with it a new Spirit; that whereas before he was (according to his Fathers name Ionas, which signifies a Dove) fearful and timorous; from this time forward he was as a Rock, steady, firm, and full of courage and constancy; but it is a greater question, how this Text is to be reconciled with Matth. 4.18, 19, 20. where Andrew and Peter are both said to be espied by Christ, walking by the Sea of Galilee; and Luke 5.10. where Simon is reported to be called, after they had taken a great draught of Fish; and with Mark 3.13. and Luke 6.13. where all the Apostles are named, as called at one and the same time; doubtless, the calls were different. This in Iohn seems rather to be a Prophecy than a Call. Those Texts, Matth. 4.18, 19, 20. and Luke 5.10. seem to be their calls to a Discipleship; the other Texts, Mark 3.13. Luke 6.13. respects their Election to the Apostleship, and the mission of them..

The day following Jesus would go forth into Galilee, and findeth Philip All this while Christ seemeth to have been in Iudea, (which was the most famous Province); the day after Peter had thus been with him, he had a mind to go into Galilee; out of that he designed to choose his Disciples; and that being the Country where he had been Educated, he designed in a more special manner to honour it with the first Fruit of his publick Ministry; there he findeth Philip (the name signifieth a Lover of Horses.), and says unto him, Follow me He calleth him to be his Disciple..

Now Philip was of Bethsaida This Philip was a Citizen of Bethsaida, (the word signifies in the Hebrew, the house of Fruits, or of Huntsmen.), the City of Andrew and Peter Andrew and Peter (mentioned before) both of them lived there: It was one of those Cities where Christ did most of his mighty Works, Matth. 11.20..

Philip findeth Nathaneel Philip having himself discovered Christ, is not willing to eat his Morsels alone, but desires to communicate his discovery to others; he finds (whether casually, or upon search, is not said) one Nathaneel, he was one of Cana in Galilee, ch. 21.2. (The name is an Hebrew name, signifying, The Gift of God; some think it the same with Nathanael, 1 Chron. 15.24.), and says unto him, We have found him, of whom Moses in the Law, and the Prophets did write Having found him, he tells him with great joy, that they had found him of whom Moses had wrote in the Law, the Shilo mentioned, Gen. 49.10. the Prophet mentioned, Deut. 18.15. the branch of the Lord mentioned, Is. 4.2. the Messiah mentioned by Daniel, Dan. 9.25, 26. and all the other Prophets,, Jesus of Nazareth the Son of Joseph him whom they usually called Iesus of Nazareth, (there he was conceived, there he was bred, Luke 2.4, 51.) Though he was born in Bethlehem of Iudah, v. 4. and who was commonly thought to be the Son of Ioseph. If Philip did only, cum vulgo loqui, speak as was commonly said, though himself knew and believed other things, he is not to be blamed: but the most think Philip discovered here his own weakness, both in thinking Christ the Son of Ioseph, and to have been born at Nazareth. It is certain, that the Apostles themselves at first, yea, and till Christ's Resurrection from the Dead, had a very imperfect Notion of Christ, as the true Messiah. Grace may consist with great weakness as to knowledge..

And Nathaneel said unto him, Can there any good thing, come out of Nazareth The words of Philip begat a prejudice in Nathaneel, as to what he said. Micah 5.2. it was prophesied, that the Messiah should come out of Bethlehem. So ch. 7.41. Some of the people said, Shall Christ come out of Galilee? Has not the Scripture said, that Christ cometh of the Seed of David, and out of the Town of Bethlehem, where David was? Nazareth was not only a poor little place, (for so Bethlehem also was) but a place which the Scripture never mentioned, as the place from whence the Messiah should arise; a place that God had not honoured with the production of a Prophet. By any good thing seems to be meant, the Messiah, or any Prophet, or (more generally) any thing which is noble, and excellent, and of any remark: So prone are we to think, that the Kingdom of God comes with observation, that we know not how to ancy how great things should be done by little means, and great persons should arise out of little contemptible places. Whereas God chuseth the foolish things of the World, to confound the wise; and the weak things to confound the mighty; and base things of the World, to confound the Wise, 1 Cor. 1.25, 26, 27.? Philip says unto him, Come and see Philip not knowing how to answer Nathanael's objection, and to remove his prejudice, wisheth him himself to go, and make up a Judgment. Wise men ought to do this, and not to take up prejudices from reports and common Vogue..

Jesus saw Nathaneel coming to him, and says of him, Behold an Israelite indeed They are not all Israelites, which are of Israel, Rom. 9.6. For he is not a Iew, which is one outwardly: neither is that circumcision, which is outward, in the flesh: But he is a Iew which is one inwardly, and circumcision is that of the heart, in the Spirit, Rom. 2.28, 29. Christ seeing Nathanael (though he was prejudiced by Philips mistake, or the common mistake of his Nation) coming to see him, and seeing not only his body and bodily motion, but his heart also, and the motions of that, says of him, Behold one who is not only born an Israelite, but is a true Israelite, like his Father Iacob, a plain Man, Gen. 25.27., in whom is no guile In whom there is no deceit, no doubleness of heart; such ought Christians to be, no crafty, deceitful, double-minded men, but men of great sincerity, and plainness of heart, laying aside all malice, and all guile, 1 Pet. 2.1. like little Children, Matth. 18.3..

Nathanael says unto him, Whence knowest thou me Nathanael wondereth how Christ should know him, having not been of his familiar acquaintance;? Jesus answered and said unto him, Before that Philip called thee, when thou wert under the Fig-tree, I saw thee Christ tells him, he saw him under the Fig-tree, before ever Philip called him. That was a very hot Country, wherein people ought shadowy places; hence we read of sitting under their own Vines and Fig-trees, Micah 4.4. Zech. 3.10. and it is likely that those being two luxuriant plants, that had large Leaves, and ran out in long Boughs in hot Weather, they might under the covert of these Plants, not only sit as in an Arbour to converse one with another, but also perform Religious Duties. Whether Christ saw him there eating, and drinking, or conversing with friends, or reading, or praying, the Scripture says not, and it is but vainly guessed; it is enough that by his telling this to him, he let him know, that he saw him, though he was not in his view, and so was Omnipresent, and Omniscient. Christ seeth us where we are, and what we do, when we see not him; and he seeth our hearts, whether they be single, or double, plain, or false, and deceitful; which as in many cases it affordeth us much comfort, so it admonisheth us to be at all times in the fear of the Lord..

Nathanael answered, and said unto him, Rabhi, thou art the Son of God The term Rabbi, which Nathanael here giveth to Christ, is of the same significancy with Rabban, and Rabboni, Iohn 20.16. Rabban, Rabhi, Rabbi, all which signify Master, and my Master; a name which in that age they usually gave their Teachers, as a Title of Honour, Matth. 23.7, 8. titles that began about the time of our Saviour; for Buxtorf tells us, Purer antiquity gave no such Titles to their Teachers or Prophets, thinking it not possible to give those persons (extraordinarily sent of God) Titles answerable to their Dignity; They say, Hillel about our Saviours time was the first who was so called; Rabban was counted the highest; Rabbi the next, Rabhi the least. Rabban, they say, lasted but two hundred years, given to seven after Hillel. Nathanael calls him also the Son of God, as Peter, and the other Disciples did, Matth. 14.33. and Peter, Matth. 16.16. But it appeareth that they had but a faint persuasion of this, by many following passages, till he was declared so with power, by his Resurrection from the dead, Rom. 1.4., thou art the King of Israel u. He acknowledgeth Christ also the King of Israel, that is, the true Messiah. This was the title of the Messiah, Matth. 21.5. and 27.11.

Jesus answered, and said unto him, Because I said unto thee, I saw thee under the fig-tree, believest thou Christ incourageth the beginnings of faith in the Souls of his people, and magnifies Nathanael's faith from the Revelation which he had, which was but imperfect; for Christ had said no more, than that he had seen him under the fig-tree, before Philip called him.? thou shalt see greater things then these He tells him that he should see greater things than these. To him that has, shall be given. What those greater things are, which our Lord here meaneth, he telleth him (in part at least, v. 51.).

And he says unto him, Verily, verily, I say unto you These things he ushers in with a Verily, verily, and declareth them, spoken not to Nathanael alone, but to you; viz all you that are my Disciples indeed, who are (like Nathanael), true Israelites, in whom there is no guile. For the terms, Amen, Amen, (by us translated, Verily, Verily) some of the Ancients, accounted them an Oath; but the most learned Modern Writers, have seen no reason to agree with them. Surely (see a large Discourse about these Particles in our learned Fuller, his Miscellan, l. 1. cap. 2. to which nothing need be added) if Amen is never used in the Old Testament, but as a term of prayer or wishing; in the New Testament it is used to assert or affirm a thing, or as a particle of wishing and prayer. The word in the Hebrew, properly signifies, Truth, Isa. 65.16. whence Christ (the Truth) is called the Amen, Rev. 3.14. As the Prophets were wont to begin their Discourses with The word of the Lord, and thus says the Lord, to assert the Truth of what they were about to say; So Christ, to show that himself was God, and spake from himself, begineth with Amen, and Amen, Amen sometimes; it is observed that Iohn constantly doubles the particle, and says Amen, Amen, that is, Verily, Verily. Either (as Interpreters say) for further Confirmation of the thing, or to get the greater Attention, or to assert as well the truth of the Speaker, as of the thing spoken., Hereafter you shall see heaven open, and the angels of God ascending and descending upon the son of man No the thing spoken followeth as a thing promised, not to Nathanael only, but to all Believers, That they should see the heavens opened, and the angels of God ascending and descending upon the son of man. Some think that hereby is meant, the spiritual Metaphorical opening of Heaven to Believers by Christ. But it seems more properly to signifie, such an opening of the Heavens as we read of Matth. 3.16. Some understand it of the appearances of Angels to Christ at his Passion, and Resurrection, and Ascention; but it seems rather to refer to the day of Judgment, when Ten thousands of Angels shall wait upon Christ, as the Judg of the Quick and the Dead, and Minister unto him; which Ministration, they say, is expressed by the terms of Ascending and Descending, with reference (doubtless) to Iacob's Vision, Gen. 28.12. Iacob saw it sleeping, Nathanael and other Believers shall see it with open Eyes. Others Interpret it more generally, viz. You shall see as many Miracles, as if you saw the Heavens opened, and the Angels Ascending and Descending. Others think it referreth to some further appearances of the Angels to Christ in their Ministration to him, than the Scripture records. Christ does not say, You shall see Angels Ascending and Descending upon me, but upon the Son of man; by which our learned Lightfoot says, He did not only declare himself to be truly man, but the second Adam, in whom what was lost in the first was to be restored. It is observed, that only Ezekiel in the Old Testament, and Christ in the New Testament, are thus called; and that Christ was never thus called, but by himself; Ezekiel was doubtless so called, to distinguish him from those spiritual Beings with which he often conversed. Christ, to distinguish his Humane Nature from his Divine Nature; both which (in him) made up one Person. Christs calling himself so, was but a further Indication of his making himself of no Reputation, while he was in the form of a Servant. Others think, that the Son of man in the Gospel used by Christ, signifies no more than I, and me; (it being usual in the Hebrew Dialect for Persons to speak of themselves in the third person); so upon the Son of man, is upon me, who am truly man. Chemnitius thinks, that as the term Messiah, (by which the people commonly called Christ) was taken out of Daniel; So this term by Christ applyed to the same Person, is taken out thence too, Dan. 7.13. Where it is said, one like the son of man came with the clouds of heaven, and came to the Ancient of days, &c. And that Christ did ordinarily so call himself, to correspond with the Prophecy of Daniel, to assert himself truly man, and to declare himself his Fathers Servant, according to the Prophecy Isa. 42.1..