Exposition of John

In the first part of the Chapter John asserteth the divinity of christ, v. 1, 2. and confirmeth his assertion, and proveth his subsistence, and manifestation of himself to the world before his incarnation, v. 3, 4, 5. Then, to make way for the doctrine of his manifestation in the flesh, he begins with the sending of John the Baptist, his forerunner, v. 6.7. By occasion of whom he describeth yet more of Christ, his excellency and dignity in his manifestations, and offices, to v. 14. And in the last place, he describeth his incarnation, and proveth that he became God and man in one person. ver. 14.

In this verse the Godhead of Christ is asserted, and confirmed from his eternity, from his coexistence and society with the Father, and by expre • s assertion declaring him to be true God, one in essence with the Father, and the holy Ghost, Doctr. 1. Christ is called the Word both here, and ver. 14. and 1 John 1.1. and 5.7. Rev. 19.13. and elsewhere; not only because he is the chief subject of the written Word or Scripture; being the promise made and often repeated in the Old Testament, He in whom all the promises are Yea and Amen, the substance and truth of all the Law-types and shadows, the end of the Law, and kernel of the Gospel. But further, because as a word is a mean of revealing a man's mind to others; so Christ hath revealed the Father in his own person, being the brightnsse of his glory and the express image of his person, Heb. 1.3. so that God is to be taken up, and is savingly known only as he hath revealed himself in Christ; And in his office, as he is the wisdom of the Father, Prov. 8.12, 22, 23. and knoweth all the Fathers secrets, so he is the Word of the Father, as declaring him, his mind, and will to the Church in all ages, Matth. 11.27. John 1 18. 2. As Christ in his person, natures and offices, is the great Theame of the Gospel, and ought to be the matter of our study; so particularly it is needful that believers do know, and take him up as God; Not only that they may avoid errors concerning his person, but, That they may see how little need he had of the son of men, whom yet he came to seek and save for their own good, not to receive from them, but to give unto them; That their faith may be led through the veil of his flesh, to this rock of his God head, where it will get sure sooting in his essence and attributes, against all assaults; That the ignominy of his Cross may not obscure his glory, but they may have high and honorable thoughts of their humbled Lord in his lowest estate; That they may see the infinite worth that is in his sufferings, to satisfy justice, and to expiate sin, considering the dignity of his person; And, That this may teach them rightly to receive his doctrine, and not to be ashamed of his truth, and the profession of his Name, or to suffer for him, who is so excellent a Lord: for these (among other) reasons, doth John begin this Gospel, with so sublime a description of the Godhead of Christ. 3 The Godhead of Christ doth appear in his being eternal; and that he had his proper, and perfect subsistence; not only before his incarnation, but before the first point of time, wherein God began to create all things; for, In the beginning was the Word: He doth not say as Moses, Gen. 1.1. (whom he imitates in this beginning of his Gospel) In the beginning God created the Word; but, in the beginning, when all things created got a beginning, the Word was, and did actually subsist. He thus describeth his eternity, that he was in the beginning, because there is nothing before the first period of times beginning, but eternity; and because our shallow conceptions can follow eternity no farther, but only over the border of time. 4. Christ as God, is a person distinct from the Father, yet undivided and inseparable from the Father in his essence, with whom he eternally coexists; and this is another evidence of his Godhead; for the Word was with God; where the word in the Original rendered God, with the Article, is taken personally, for the Father (as is also cleared. 1 John. 1.2.) signifying that he is one person, and the Father another with whom he was; As also that, notwithstanding the distinction of the Persons, yet he is inseparably with the Father, in the same essence and nature, being in (as well as with) the Father, and the Father in him John 14.10, 11. and eternally with him; so that the Father is never without him, John 17 5. 5. However men may take liberty to carp at these proofs of Christ's Godhead, alleging from his incarnation, that he was but man, or that there being but one God, the simplicity of the Divine essence cannot admit of plurality of persons, or that Christ in the exercise of the Mediatory office declareth that his Father is greater then he; or whatsoever else unstable and deluded men may pretend; Yet the Holy Ghost puts the Godhead of Christ, his equality, and unity in essence with the Father out of all controversy, & would have it out of doubt in the hearts of believers, and all their reasonings in this supernatural mystery subjected to the revealed Word, which saith, and the Word was God: Where the Greek word signifying God, without the Article, is taken essentially, for the Divine nature, signifying, that as the Son is a distinct person from the Father, so he is one God with him, in the same indivisible nature and essence, communicate unto him from the Father, and with him to the holy Spirit; so that their name, nature, properties, glory, and working are one.

John doth here repeat and conjoin the two first assertions concerning the eternity and coexistence of the Son with the Father; which is no idle repetition, but teacheth, 1. How little able we are to comprehend this great mystery, which we can but take in by little and little, and must put that together, as children do letters, syllables, and words, till we attain a more full understanding thereof, for our comfort and salvation; Therefore doth John repeat and conjoin these two parts of the description. 2. The knowledge of Christ as God, is a truth to be much and often inculcate upon believers, and which they ought to study again and again, and dwell upon, as having more in it then will be seen at first view; and when they have found most in it, yet there is infinitely more to be found in that inexhaustible fountain; for, so much also doth this repetition teach. 3. It is but a robbing of Christ of his glory, to attribute unto him the name of God under any notion, or acknowledge any glory to belong unto him; unless his subsistence from all eternity, and his eternal Godhead, one in essence, with, and a distinct person from the Father, be acknowledged; for John repeats and conjoins his eternity with the other, The same was in the beginning with God, to show that this assertion of his eternity is to be joined with all the rest; and that from all eternity he was God with the Father, one in essence, and a distinct person. 4. Christ who is God over all, blessed forever, Amen, was in himself perfectly blessed, and infinitely happy and glorious from all eternity with his Father, before the world was made; Which he needed not to make, but only it pleased him so to do, that he might let his glory shine therein, and communicate of his fullness thereunto; and especially to the children of men; for, so much also doth this assertion, that he was in the beginning with God, before he made all things, ver. 3. import, as is also expounded, Prov. 8. from v. 22. to 32. 5. The eternity of the Son of God is a subject worthy of serious meditation to believers; that so they may read all that tender-heartedness, these bowels of compassion, that mercifulness and sympathy which is in him, to be not a man's only, and in our kinsman; but in him who is also the eternal God, whose thoughts and purposes are eternal and immutable like himself; so much also may this repeated assertion teach us, The same was in the beginning, by repeating whereof he puts us in mind to study it often, that we may reap more and more of the comforts thereof. 6. The Sons coexistence with the Father, is also a matter seriously to be considered by believers, wherein they may see the deep wisdom and rich love of God, who hath found a way of reconciliation of lost man, by the same in nature and essence who is the party offended; and that the unity of the Divine essence, and the distinction of persons should contribute to make the redemption and reconciliation of lost man effectual by him; Wherein also believers, who have fled to Christ for refuge, may not only find him to be true God, able to supply all wants, and to save to the uttermost; but may also find the Father in the Mediator, as being one in essence with him, 2 Cor. 5.19. and so, what he willeth, the Father also willeth; This also the repetition of his being with God may teach us, and that we should study it, till we draw these or the like encouragements from it. ver 3.

John having asserted the Godhead of Christ, as coeternal & coessential with the Father, he proceeds to prove the same yet farther by effects of his Divine attributes manifested in time, whereby he proves his subsistence before his incarnation, from several steps of his manifestation of himself to the world from the beginning thereof. The first step of this manifestation, and proof of his Godhead, was in the creation of all things at the beginning, which is so universally ascribed unto Christ, as nothing created is excepted, from being his handy-work. Doctrine 1. The world and all things therein are not eternal, but had a beginning, and were made by God, for this truth which is undeniable to right reason, is here made clear by revelation, all things were made. 2. Creation is an act of Divine power; and it is a proof of Christ's Godhead, that he is the Creator of all things visible and invisible, and that all the creatures owe their very being to Christ the Son of God; for, All things were made by him, Col. 1.16. Heb. 1.2. They were made by him, as working from the Father, the Father creating by him, the order of working following the order of subsistence of the Divine persons. 3. Christ is clearly excluded from being of the number of creatures, in that he is not an instrument, but a co-worker with the Father and Spirit in the work of creation, and that not of some creatures only, but of all things that have a being by creation; So much doth Johns amplification inculcate, and without him was nothing made that was made: Where without him as a Creator doth not seclude the rest of the persons, who are with him, in their order of operation, in that work, but clearly secludeth him from being a creature, or anything that was made. 4. It is useful and profitable for believers to read the Godhead of Christ as shining in the creation of all things, by his omnipotent power; Wherein they may read a ground of interest to go to him as his own creatures, when other relations are obscured, as Psal. 119 73. They may see omnipotent power, able to produce what they need, of very nothing, Rom. 4.17. and able to make a new work of creation in their regeneration, 2 Cor. 4.6. Ephes. 2.10. And, They may see all creatures at his command who made them, and that they who are his servants, and under his protection, need not fear any creatures, Isa. 51.12, 13. for these, among other causes, doth John point forth the Divinity of Christ, as shining in this glass and mirror, all things were made by him, &c.

A further manifestation of Christ, and proof of his Godhead and subsistence before his incarnation, appeared in his communicating of further excellency to some creatures then their bare being; as life to all living creatures, which was derived from him, and preserved by him. And unto man, with his natural life, the light of reason and understanding also; together with holiness, and the image of God, which was implanted in him at first. Doct. 1. It doth set forth the glory of Christ, and is a proof of his Godhead, that all creatures that live, have and hold their life of him not as an instrument, but as the fountain from whence their life floweth, and is preserved; for, in him was life, Not only hath he life in himself essentially from the Father, John 5.26. but the life of all living creatures, was in him, as in the fountain cause, as the stream is in the fountain, and the rays of light in the Sun: and in him still as the preserver when it is given, as the fountain constantly feeds the stream, that it dry not up; for in him we live, Acts 17.28. and, he upholdeth all things, Heb. 1.3. 2. Believers ought to study the Godhead of Christ their head, as shining in his giving life to all living creatures, and their having their life still in him; That when they shall observe such variety of living things from the least to the greatest, fed by that fountain, they may come confidently to him for life and quickening, as to him who can create life, can restore a soul, and quicken a dead piece of clay: That they may not be discouraged by their baseness when they come to him, who disdains not to communicate life to the basest worm, and smallest midge, that they may hold their spiritual life of him, and by abiding in him, in whom life still is, even when they get it; and, that they may not fear the decay of their life, when they dwell in him, in whom the inexhaustible fountain of life is, who preserveth and continueth the life of all creatures. So much doth this proof of Christ's Godhead teach, in him was life. 3. In the creation man was exalted not only above lifeless creatures, by having life, but above all creatures, except Angels, by being endowed with a reasonable soul, and a faculty of understanding, and with the image of God, consisting in the lightsome and sweet estate of clear knowledge in the understanding, of holiness and righteousness in the will, and of peace, joy and comfort in the affections, for, the life was not only the life, though man have life, but the light of men, he was endowed with a life of light. 4. The reasonable soul of man, and the image of God, wherein he was at first created, was Christ's gift, not as Mediator (which office he did enter upon but after the fall) but as the Son of God, working with, and from the Father; By which work his Godhead is proven, the rays of his glory shining so brightly in the making of man, that little world, and especially of his most noble part, the soul, that none can consider themselves rightly, but they will see a finger of God in that work; for, this is another proof of his Divinty, the life, or the Son of God, the fountain and preserver of life in living creatures was the light of men, or their life of light was from him as the fountain and preserver, as was before said of life. 5. Christ the Son of God, by creating man after his own image, and enduing him with a reasonable soul, hath not only laid obligations upon him, not to employ these noble endowments against their Maker: But he hath also given an especial pledge of his own respect to mankind, and a proof of his power, as Mediator, to restore that image of God, which he at first implanted in him; As also of his infinite and perfect knowledge of all things for his people's good; and of that life of light, and felicity, which he enjoyeth in himself with the Father and holy Spirit, to the sight and fruition whereof he will at last bring believers, in such a measure as finite man can be capable of; for, therefore is this proof of his Divinity held forth by John, for the instruction and comfort of believers.

A further proof of Christ's Godhead, and of his subsistence and manifestation of himself before his incarnation, is taken from his dealing with man after the fall. He who is light in himself, and the fountain of light in man, did by divers means shine in man's understanding, and before man, now darkened by his fall; but was not entertained nor taken up as becometh: This is chiefly to be understood of the sparkles of the light of nature shining in the darkened mind of man, Rom. 2.15. And of Christ's shining in the view of all men in the works of creation, holding forth his eternal power and Godhead with the Father, Rom. 1.20. though natures light could not by these means take him up, nor acknowledge him: Not secluding also (as is cleared from ver. 10, 11. where this subject is enlarged) his shining in the Church in all ages, after the fall of man to his incarnation, (as well as after it) as God and Mediator, by Divine revelation, types and shadows, and other means: In which respect though some did acknowledge him as God and Mediator, yet no man was able so to do (as at no time else) by the strength or light of nature, and very few did acknowledge him at all (considering their natural darkness) in the predictions and types pointing him out. Doct. 1. Man is fallen from that life of light and comfort whereinto he was created, and is become a dark mass of sin and misery, darkened in his mind with ignorance and abominable errors and mistakes, and in his will and affections, with vices and lusts, and liable to a dark estate of discomfort, and sorrow; for, so is supposed here, that he is not only dark, but darkness, being wholly deprived of that light of the image of God, and over clouded with thick darkness. 2 The Son of God did not cease in all ages, by sundry rays and beams, and means, and instruments, to communicate himself to fallen man; But did manifest himself unto all mankind by the light of nature, holding out some sparkles of light concerning a Deity, and some principles of justice and moral virtue; and by the works of creation and providence: And to his Church, by Divine revelation did hold forth his person and office: All which do prove him to be God subsisting before his incarnation, and do manifest his self-sufficiency that doth communicate himself to man now fallen from him: As also his love and pity to his own, that would thus follow them; And do prove that he exercised his office of Mediator before his incarnation; for it is a proof of Christ's Godhead, and manifestation to the world in former ages, that the light, or, Christ the enlightner of mankind, shineth in darkness; And he saith, shineth, in the present time, because Christ's manifestation of himself doth not cease in all ages and times, though the way of it to his Church be changed by his incarnation; And because his manifestations under the Gospel are but the same continued thing that was formerly, though in a different way. 3. What ever light men have by nature, or may gather from the book of creation; Yet such is the power of darkness in man's nature, that all who are left to these means do not receive that light, so as to let it shine through them to direct their actions, but do captivate it in unrighteousness, Rom. 1.18, Nor do they take up that light which they have and use, to be from God, but become proud of it, as if it were their own; nor do they take up God as manifesting himself in the works of creation, but became vain in their imaginations, and darken their own foolish heart more and more; far less do they discern the Son of God equal with the Father, nor can they discern him as the true remedy of sin thereby; for, the darkness comprehended not the light that shineth in darkness. 4. No man at any time, by the light and strength of nature, can t • ke up, or savingly embrace Christ as God, and Mediator, whatever outward means he have: And particularly, before his incarnation; many to whom he was revealed in promises, and types, did not look so far as to him who was to be incarnate; but did rest upon these shadows, as if they had been the mean appointed for remedy of their misery; which fault is not to be attributed to his dimness, who was clearly revealed, though under a veil, but to men's own darkness; for, of these also it was true, the light shineth in darkness, and the darkness comprehendeth it not. And the point is of general verity in all ages where this light shineth at any time, though the order of the Narration (it being spoken before the sending of John the Baptist ) lead us to understand it of the Church before his Incarnation.

In the next branch of the first part of the Chapter, John having spoken of the manifestation of Christ before his incarnation, and how it did not suffice; he cometh to his more clear manifestation under the Gospel, and beginneth (as the rest of the Evangelists, and because of that Prophecy, Mal. 4.5.) at John the Baptist, his forerunner, and by occasion of him, speaks yet more of Christ. Concerning this forerunner we have here held out, his calling, his name, and the ends of his calling and office, which were to point out and bear testimony concerning Christ, that men might be drawn to saith in him Doct. 1. A special mean and way whereby Christ shineth to the world, and helpeth the world to know him, is the Ministry of men; whereby he condescendeth to our weakness, who could not endure more glorious instruments; he trieth our obedience, and acknowledgment of his authority in the weak messengers; and he maketh manifest that the excellency of the power whereby they do so great things, is of him; Therefore doth he bring in Johns Ministry, as a particular mean whereby he shined. 2. Ministers of Christ must not run unsent, but ought to have a calling from God, either extraordinary (in extraordinary times and cases) or ordinary; as being that which will afford them matter of courage in undertaking their work, of comfort under difficulties, and of hope of success; for, so John was a man sent from God; to wit, in an extraordinary way, as Christ's forerunner. 3. Albeit an unregenerate man may be a lawful Minister, yet they will in a most lively way proclaim that geace of God bringing salvation, who have themselves obtained grace and favor by it: And it is a sweet thing, when men prove answerable to these names and titles which Scripture giveth them, because of their Christian profession; for, this forerunners name was John, a name given by the Angel, without the consent of friends, Luke 1.13.59, 60. &c. which in the Hebrew signifieth, one that had obtained grace and favor, or, one to whom the Lord had been gracious that he might actively proclaim the same to others, and a name to which Johns carriage was answerable. He was one, in giving of whom the Lord shown himself gracious to his parents, Luke 1.13. One, to whom the Lord was gracious, in sanctifying of him from his mothers womb, and in making of him faithful and successful in his Ministry, Luke 1.15, 16, 17, 77, 78. 4. The chief and special end of a Ministry, is, to point out Christ in his excellencies and usefulness to lost men, to declare him in his person, offices and benefits, how he should be bebeleeved in, served or suffered for; John came to bear witness of the light, or of Christ in his glorious excellency, and as he is the light of dark man, in his comforts and directions. 5. Faithful Ministers are to preach Christ as his witnesses, with plainesse, with fidelity in not adding or diminishing, with boldness and constancy; and as men by whom Christ (who nee • s not any testimony from men) doth temper and fit his light to our capacity, and who will be witnesses one day against them who do not receive their doctrine; for, the same came for a witness to bear witness of the light. 6. The end and scope of a Ministers witnessing and preaching is, and should be, to bring self-condemned sin • s to believe in Christ; his preaching of the Law and wrath is in order to that, and to bring men to see their need of Christ, and should be joined with the doctrine of the Gospel; His preaching of the doctrine of sanctification and holiness should be joined with the doctrine of faith in Christ, from whom virtue floweth, for that end: And faithful Ministers should not be content that their excellent gifts lead men to esteem of themselves; but it should be their endeavor to lead men unto Christ; for, albeit John did threaten sharply, and call them a generation of Vipers, and did press repentance and renovation hard; yet the same came for a witness, that men through him (or by his Ministry and his leading them not to rest or doat upon himself) might believe. 7. No man is secluded from being allowed to believe in Christ, who hath the ofter, but everyone of whatsoever condition or quality, who heareth the Gospel, is bound to make this use of it, following the due order appointed for sinners to come to Christ; And particularly, under the Gospel, Christ is to be held forth as the common refuge of all his people of whatsoever kindred or Nation; for, John came for a witness that all men might believe, not that all, even of Judea, heard John, but that all who heard, were thus obliged, and all indifferently of any nation, were now allowed to come to Christ.

The particular testimonies of this witness are intermitted till ver. 15. &c. And before John comes to speak of Christ's further shining and manifesting himself, by taking on our nature; he takes occasion from what hath been said of John the Baptist, to speak some more of Christ's excellency, his manifestations and offices; first, with relation to John the Baptist, v 8, 9. Next, in reference to his ill entertainment in the world and visible Church, v. 10, 11. Thirdly, in relation to those who did receive, and embrace him. v. 12, 13.

In these verses, because many doated on John the Baptist, and some were suspicious that he might be the Messiah, Luke 3.15. Therefore John holds forth Christ's excelleny as far above John the Baptist, in his manifestations of himself; he being that true Original light, who enlightens all mankind with the light of reason and understanding, and who is the author of gracious illumination in everyone who obtain that mercy; and John being but a witness, to point out that light. Doct. 1. It is a weakness incident to men, to doat, and to have over-weaning thoughts of excellent instruments, and to give them more then is their due, which would be prevented and corrected; for, there is need to clear that John was not that light, or the Messiah the fountain of light, though he was a burning and shining light, being enlightened by him, John 5.35. 2 The highest honor of a Minister, is, to be appointed a proclaimer of Christ's excellency, and an instrument to hold forth Christ's light, and administer the outward Ordinance, leaving the blessing to be conferred by Christ: And this honor is no more to be denied to them, then what is Christ's due is to be ascribed to them; for, John was sent to bear witness of that light. 3. Christ is light by nature and of himself, not by participation only, as creatures are; And whatsoever is said of him as a light, is truly and really in him, and whatsoever is borrowed from the creatures to set out his excellency, is in him really and truly, and they are but shadows compared with him; for, that was the true light, saith he, not that John was a false light, but he was light by nature, John a star and candle, borrowing light, and lighted from him; What is said of the light of truth in him, against error, of comfort against trouble, of remission, of reconciliation, &c. is really and truly to be found in him, and in him only; and all the excellency we find in light for the good of creatures, is far more eminently and truly to be found in him for the good of souls. 4. The efficacy and virtue of Christ, the light of his people, is, such, as he cannot only shine on them and make them discernible, as the Sun doth on inferior creatures, but he can shine through them, and make them to be enlightened themselves; This Sun shining can give an eye to what he shineth on; for, the true light lighteth, &c. 5. All the light that men have, is borrowed from Christ; All the light of reason and nature, that everyone hath, and all the light of A • ts, Sciences, and inventions, are from him; And any light of saving grace, • ound knowledge, or true comfort, that any have, it is from him only; for in all these respects he lighteth every man that cometh into the world; He giveth to all the faculty of reason and understanding; and though every man be not enlightened with grace, nor yet with special gifts and sciences that others have, yet it holds still good, that no man is so enlighned, but he who hath it from him; As when it is said, Psal. 145.14. The Lord upholdeth all that fall, and raiseth up all that be bowed down, the meaning is not, that none who fall, and are bowed down, are let lie so, but all raised up, but that none of these are raised up or upholden, but by him only.

The manifestations and shining of this true light, are here spoken of to aggravate the sin of the world and visible Church, giving him ill entertainment, as a clearer Commentary of what was said, v. 5. As for the world, albeit Christ had made the world, and was still present in it by his power and providence, yet the men of the world did not know him, nor take him up: As for the visible Church of Israel, albeit, beside his common manifestations in the world, he came yet nearer to them; yet the body of them did not receive nor embrace him. This challenge holds true of the world and of the visible Church in all ages, to whom he draweth near by his Word and Ordinances, though here it be spoken especially with relation to the time before his incarnation, if not also to his coming in person to the Church of Israel, Luke 20.13, 14, 15. Doct. 1. Christ from the creation to his incarnation, was ever in the world as God, (as he also still is) in his essence filling heaven and earth and in his providence preserving and upholding all things, and manifesting himself in variety of dispensations; so universal i • the providence of the believers head; for, he was in the world. 2. As Christ's creating of the world is a manifestation of his glory to be seriously studied, (and therefore is here again repeated) so his creating of it is sufficient to prove his constant presence in it; it being impossible for the creatures made by him to subsist without him; Therefore it is subjoined to the former, he was in the world, and the world was made by him, as a proof that he behooved to be in it, because he made it. 3. It is the sin of the world, not to know or take notice of Christ in his manifestations; And particularly it is the sin of men without the Church, that they do not acknowledge nor glorify God, when he manifests his glory to them in the works of creation and providence; for, the world knew him not. 4. God may justly make use of very common favors and means, as sufficient to aggravate the sin of such as do not acknowledge him; for saith he, he was in the world, and the world was made by him, and the world knew him not, which imports that his making of the world, and his presence in it, was such a manifestation, as might have led them to know, acknowledge, and glorify him as God, and that they were without excuse, who having these means, did it not, Rom. 1.20. And that the common favor of men's being, and God's providence about them, doth heighten their sin who do not acknowledge their Maker, Isa 1 3. 5. Besides Christ's common interest in all mankind as their Creator, and his special interest in his own elect and converted people; he hath also an interest in a visible Church, and they in him, which no other people have, and that by virtue of a visible Covenant, and election to the external privileges of the Church; for in this respect the body of Israel are his own, or his peculiar people. This interest may give self-condemned sinners a liberty to go to him, as born in his own house, when other privileges are obscured from them. 6. Christ even before his incarnation, was present in the Church of Israel, and beside his common and general presence, he drew nearer unto them, in his Word and Ordinances, and types pointing him out as Mediator, till at last he came to them in Person; for, even then, he came to his own. See Acts 7.38. 1 Cor. 10.9 7. All the favor and kindness that is betwixt Christ and his people, begins at him, and he is at the pains to seek and come to them first, though he stand in no need of them; for, he came to his own. 8. Common relations betwixt Christ and a visible Church are so far from proving a people's good condition, as to the particular state of their soul, that such may, and oftentimes do refuse to make Christ and his offer welcome; for, his own received him not 9. The nearer the relation be betwixt Christ and his people, and the greater his offer be, the sin of not making use of it is the greater in itself, and he will take the refusal the worse at their hand, as being a despising of his love; for, whereas the world knew him not, v. 10. their sin was greater, that they received him not, when they knew him, and so sinned of contempt: And Christ takes this i • l, and accounts it a great aggravation of this sin, that they did it, who were his own, and they to whom he came. 10. As the great sin without the Church is ignorance, and not acknowledging, and glorifying of God; so the great sin within the Church, is contempt of Christ, and not embracing of him, nor his offer; for, the world knew him not, but, his own received him not.

Christ's excellency and manifestation of himself are here spoken of with relation to these, who, at any time, do embrace his offer made in the Church: His excellency herein appeareth, 1. In prevailing with some to make him and his offer welcome, though many reject it. 2. In advancing them to the dignity of Adoption and son-ship, who thus embrace him: And he farther clears, how it is that men do receive Christ, to wit, by faith; and, whence it is that any come to believe, and so attain to the dignity of sons; even from a principle of regeneration, which is wrought by no power of the creature, but by God only. Doct. 1. Howsoever many within the visible Church do reject Christ, yet there will still be some to make him welcome. As he never lighteth a candle, but where he hath some lost groat to seek; So he hath excellency, even when many despise him, to allure hearts, and virtue, not to take a refusal, but to draw his own till they be made willing; for, there are who receive him. 2. Such as make the offer of grace right welcome, do first welcome and receive Christ himself, not contenting themselves with his common gifts, nor yet seeking first after his saving graces, but after himself, that he may work these in them; for, they receive him. 3. Christ is received and made welcome by faith; and all they, who, hearing of the offer made to the Church on Christ's part, do out of the sense of their need, embrace, and consent and roll themselves upon Christ thus offered, these have made up an union with him, and are believers, though as yet they have not attained to particular assurance, which is the fruit of the Spirit of Adoption, Ephes. 1.13, 14. for, they who receive him, are even they that believe. 4. Such as rightly believe in Christ, ought not to take him up as in their presumption, security, fear or discouragement they may imagine, but they ought to cleave close to the Word revealing him, and bring all their thoughts of him to the touch-stone thereof, correcting them thereby, and submitting thereunto; for, they believe on his Name, or, as he hath revealed himself. 5. As all spiritual privileges are in Christ's hand and disposing; So, albeit we be by nature children of wrath, yet he offers reconciliation to such, and whosoever they be that by faith receive him, he conferreth upon them the privilege to become heirs and co-heirs with himself, and children unto God, with allowance to call him father; And instead of a slavish and worldly spirit, and a spirit of fear and bondage, he giveth them the spirit of enlargement, and of sons, and a disposition suitable to their dignity and high calling in every condition; for, as many (of whatsoever rank or condition) as received him, to them he gave power (or, right, privilege and dignity) to become the sons of God. 6. As it is by faith that we come to the privilege of Adoption, by closing with Christ the only begotten Son; so when we have believed, adoption is still his gift, it being still of grace that he exalts us to that dignity; and when we have done all, the comfort of that dignity must be his work, by sending the spirit of sons into our hearts, to loase our bands and elevate our hearts; for, he gave power to become the sons of God. 7. Everyone who is adopted to be a son of God, must have a new birth and spiritual being in Christ, by a change of disposition, and qualities of the soul going along with that privilege, to prove the truth of it; for, these sons of God are borne, to wit, again; By this change they will be led to esteem highly of this dignity, 1 John 3.1. to study conformity with Christ their elder brother, Rom. 8.29. and to perform obedience, whatever they can attain to, with children's dispositions, out of fear to offend their Father, 1 Pet. 1.14. which are the kindly evidences of adoption. 8. Faith and receiving of Christ is so much the gift of God, as first by regeneration, Christ must make an inward offer, and join himself to us, and give us this hand to grip, before we can by faith actively receive him, or set about the work of sanctification by faith; for, all who believe on his Name, were born again. 9. The change of man out of nature into grace, is a kind of new birth of the man, in producing whereof there will be some travelling in pain, by it there is brought forth a proportionable new man of grace; spreading itself (though weakly as in the natural man) through the whole man; also a new life, and likeness to the Father, an appetite after food suitable to that life, and a being sensible of hurt from what is contrary to this life; for, so is imported in that they are borne. 10. Regeneration cometh not by natural generation, or by the dignity of men's race and descent from pious progenitors, for, they were borne not of blood, or of bloods, that is, by descent from their ancestors of many generations, of which the Jews boasted. 11. Men's freewill, or natural power, is quite dead in the matter of regeneration, its utmost endeavors can contribute nothing to this work; for, they were borne, not of the will, or the strongest inclinations, of the flesh: 12. Whatever singular endowments of learning, wisdom, or valor men have, yet none of these do prove regeneration, nor can they contribute anything to such a work; for, they were borne, not of the will of man, or, of famous and virtuous men, as the word in the Original often signifieth. 13. Regeneration is God's own work, who employeth his Word as the seed, 1 Pet. 1.23. sendeth his Ministers as instruments to sow this seed, Gal. 4.19. and who quickeneth this seed by the Spirit, who is the immediate worker of regeneration in order of operation, John 3.6, 8. And so, whatever excellency regenerate men may have they are still bound to acknowledge that grace prevented them, and made them to differ from others; for, they were born, not of anything, but of God.

John cometh here to speak of Christ's humanity, his incarnation and manifestation in the flesh, whereby he became God and man in one person; And declareth further, how he abode in our nature on e •• th, for a season; how the glory of his divinity shined forth even in that abasement, in the view of his disciples and followers; and what the benefits were, he was filled with for sinners good to whom he came, and among whom he abode: even grace and truth, in opposition chiefly to the curse and shadows of the Law, as appeareth from ver. 17. Doctrine 1. The sinfulness and ingratitude of the world, and visible Church, will not make void Christ's love to his own, nor will hinder him to draw so near unto them (and to others for their sake) as is needful for their redemption and salvation, and may yet further convince others of their ingratitude; for, notwithstanding that ingratitude, ver. 10, 11. he drew nearer yet, and was made flesh. 2. So great was the difficulty of restoring the image of God in lost man, and of restoring him to God's favor and the dignity of Son-ship, that no less could do it, then the natural Son of God his becoming the Son of man to suffer in our nature: And so great was God's and Christ's love, as to lay a foundation of reconciliation betwixt God and man in the personal Union of the divine and human nature in Christ; so much is imported in that the Word was made flesh 3. The person of the Godhead that was incarnate, was neither the Father, nor the Holy Ghost, but the Son, the second person; for, the Word was made flesh. There being a real distinction of the persons, that one of them is not an • there, and each of them having their proper manner of subsistence; the one of them might be incarnate, and not the other, and it is the Godhead not simply considered, but the person of the Son subsisting in that Godhead, that was incarnate: And it was very convenient, that the second, or middle person (in order of subsistence (of the blessed Trinity should be the reconciler of God and man; and that he by whom all things were made, should be the restorer and maker of the new world, and that he who was the express image of the Father, should be the repairer of the image of God in us. 4. The Son of God became true man, and did take on our nature with all the essential properties thereof, and all the common infirmities thereof, yet without sin; for, so much is imported in that he was made flesh, by which name is not signified that he assumed only a body, his divinity supplying the place of a soul; for, as the soul is sometime taken for the whole man, Acts 27.47. so also is flesh, Psal. 145.21. And the Scripture speaks expressly of Christ's soul, Matth. 6.38. of his will, Matth. 26.39. And knowledge, or wisdom, as man, Luke 2.52. Nor doth it signify that he took on our nature, as it is corrupted with sin by the fall, as flesh is sometimes taken; for he was separate from sinners, Heb. 7.26. But the designation serveth to point out the reality of his human nature, that he was true man, having a real body with all the properties thereof; And it points out his ab • sing of himself, that he united not only our soul to himself; but even our flesh and body wherein we agree with beasts; And that he took on the sinless infirmities and frailties of man, as flesh oftentimes signifieth, Isaih 40.6. Psal. 78.39. that so he might sympathize with us as a merciful and faithful High Priest. 5. Albeit Christ did assume both a soul and a body, yet these did not make up another person in Christ, distinct from the person of the Son of God, but the personal subsistence of his humanity was prevented in his conception, by its being assumed into a personal union with his Godhead, and that without any change on the Godheads part, and without mixture or confusion of the natures, and properties flowing from the same: for, so are we taught in that the Word was made, or, became flesh, that is, being God from all eternity, and remaining so still, he became also man, in respect of the unity of the person; and yet the Word and flesh remain distinct still in their own natures and properties, though the properties of either nature be ascribed to the whole person with relation to that nature to which they do belong, and both concur in the operations required in execution of the office of Mediator. And by reason of this union, he is a fit Mediator, betwixt God and man, his sufferings are of infinite worth, being the sufferings of one who is God. Act. 20.28. And is able not only to suffer, but to carry through the work, to apply his own purchase, and repair all our losses. 6. As the ingratitude of the world did not hinder the Son of God to come into the world, and to take on our nature, so it pleased him in our nature to live in the world for a space; That so he might prove the truth of his humanity to these who conversed with him; That he might sanctify the earth, by his residence upon it, as a place of his people's pilgrimage, that he might in his own person, who was greater then Moses, abrogate the ceremonies of Moses; and, That he might perfect the work of man's redemption appointed to him of the Father; Wherein his great love appeared, that no provocation, no contradiction of sinners did prevail with him to leave the earth, till he had perfected his work; for, the Word was made flesh and dwelt among us saith John, in name of all the Apostles. 7. The Son of God his incarnation and dwelling in our nature, is the substance of the type of the ancient Tabernacle in the Church of Israel; His human nature and flesh is that true Tabernacle wherein he dwelt, Heb. 8.2. and 9.11. The glory of his Godhead did fill this Tabernacle and shine forth in view of his disciples (as after followeth) as the glory of the Lord filled that Tabernacle, Exod 40.34, 35. And the Son of God thus incarnate, is the trysting place wherein sinners may draw near unto, and meet with God, as of old they sought him in the Tabernacle. Therefore it is said in the Original, He, or, the Word dwelt as in a tent, or Tabernacle among us. 8. Christ our Lord during his abode in the world was content to submit to a mean and pilgrims life, That through his poverty many might become rich; That he might sanctify a poor condition of life to his followers; and, That he might assure us of his being a fellow-feeling High Priest, having been in his own person partaker of our miseries; for, so much also is imported in that he dwelt as in a tent or Tabernacle (which is the habitation of pilgrims) among us; And to this also doth the type of the ancient Tabernacle agree, which was ambulatory, and fitted to their wandering condition: Though Christ also be the substance of the type of the fixed Temple, John 2.21. 9. Christ also came into the world, and dwelt in it, to undertake a warfare, and did undertake, Devils, men, death, and all that had anything to say against his people; and did overcome them, that so his people might have to do with vanquished enemies, and might go to him in need, as to one who had experience of hard conflicts and exercise in his own person; for, so much further doth his dwelling as in a tent (which is a military habitation) import. 10. Christ in his abasement and sufferings, did not cease to be the same glorious and excellent Lord still, and this his glorious excellency and Godhead did shine through the veil of his flesh, and in his low condition, and was seen by all them who got anointed eyes, and seriously considered it; for, saith John, in name of the Apostles and believers we saw (or, did contemplate, and seriously view, till we discerned) his glory; His stars appearing while he was lying in a manger, the Angels proclaiming his birth to the shepherds, his disputing with the Doctors when he was young; the glorious appearances at his Baptism and transfiguration; yea, the whole course of his doctrine, miracles, and sufferings, ascension, and pouring out of the Holy Ghost afterward, did abundantly evince this. And by this we are taught not to judge of him nor of his members according to outward appearance. 11. Christ, as God, comes of the Father by way of inexpressible generation proper to himself only, as being an eternal generation, by communication of the same essence and properties; And a generation wherein the Father is not before the Son, but both alike eternal: And this his glory did shine forth in his lowest condition; for, his glory was the glory as of the only begotten of the Father: that is, such glory as was suitable and becoming God's only begotten Son; for, as, here, is not a note of similitude or likeness, as when we say of a beggar, he goeth as (or like) a King, but a note of suitableness, as when we say of a King, he goeth as (or as becometh) a King. And by this Christ is commended to his people, as he who should be only and chief in their hearts. 12. Albeit Christ conversed in the world in a poor and mean condition, yet his furniture for the worlds behoof was rich, And particularly, there was in him grace; or the free favor of God, as a remedy for that wrath which the Law revealeth because of sin, and the gifts of grace to cure, and remove sin; In him did the fullness of the Godhead dwell bodily, and on him as man, was the spirit poured forth above measure; and he had fullness of this grace, to supply all his people's wants, to make up the greatness of their misery, and to overcome even their abuse of grace; for, he dwelt among us full of grace; as the construction in the Original conjoineth them. 13. Christ also came into the world fraught with truth, and fullness of truth, being as God, truth itself, and as man, full of truth by virtue of the personal union; having treasures of knowledge for all our ignorance and errors, the truth of all the shadows of the Law, and what was foretold of him by word, or signs, being found in him, and all that is in him, and said of him, being true and solid, and such as will not disappoint us, whereas other things without him, prove but shadows; for, he dwelt among us full of truth.

IN the second part of the Chapter John confirmeth this his doctrine concerning Christ from four testimonies of John the Baptist, given after the Baptism of Christ, ver. 37. The first, from this ver. to ver. 14. The second, from ver. 19. to ver. 29. The third, from ver. 29. to ver. 35. The fourth, ver. 35, 36.

In the first testimony, he holds forth the excellency of Christ, first, as being above himself in dignity, ver. 15. Next, as being above all believers in the point of fullness, and sufficiency for the supply of lost sinners, ver. 16. Thirdly, as being preferred to Moses the Minister of the Law, ver. 17. Fourthly, as being preferred to all men in the point of knowing and revealing of God. ver 18.

In the first branch of this commendation, Christ being now immediately gone from John after his Baptism, to be tempted in the Wilderness (and therefore he saith, this was he, speaking of one who had been with him, but was now gone) John doth repeat his former testimonies, and apply them to this individual person who had been with him; Wherein he had declared, and yet again doth declare, that howsoever Christ did come after him in time of nativity, and in time of manifestation and execution of his office; Yea, and after him for a time in place, as coming to be baptized by him, and as yet more obscure then he: Yet he was truly before him in dignity of person and office, as being the eternal God. Doctrine 1. It is a commendable and sweet thing when Ministers prove faithful in their trust, and mind the work about which they are sent; for, John was sent to bear witness of the light, ver. 7. and accordingly his practice is, John bare witness of him. 2. The testimony of faithful Ministers doth not evanish with the publication thereof, nor dieth with themselves, but continueth as a constant witness to all those to whom the knowledge thereof cometh: And particularly, it is so with the doctrine of extraordinary Messengers, whose doctrine being recorded, standeth as a constant witness; for, in the Original it is, John beareth witness of him, in the present time, though John was long since dead. 3. Faithful Ministers having to do with hearers at a great distance from God; who are deaf, and distracted with the noise of tumultuous lusts, had need to be earnest and instant in their doctrine, and should in plain terms, not going about the bush, with boldness and fearlessenesse, and with fervency, and not for the fashion only, publish what they have in commission; for, in these respects, John bare witness of him, and cried. Beside that John, entering to his Ministry in a year of Jubilee, as is supposed, did thus become the trumpeter to proclaim the acceptable year of the Lord. 4. Christ needeth not visible manifestations of himself, to invite such as know him from the Word, to commend him, and esteem highly of him; for, John, before Christ came unto him, or he saw him, had given ample testimonies concerning him, This was be of whom I spake, even all these testimonies before Christ's Baptism, recorded by the other Evangelists. 5. As faithful Ministers ought to be preparing people for Christ's manifestations of himself; So when he doth manifest himself, a Minister is yet needful to expound these manifestations to be the thing promised, that so they may not be mistaken nor stumbled at; Therefore, John having spoken of Christ before he manifested himself, finds it needful to apply that doctrine to that person, that they might not stumble at his low condition. This was he of whom I spake. And we are ready to fall in the like mistake of his promised comforts and outgoings, when they come. 6. Christ's real excellency and worth is such, that commenders of him according to his word, will never have cause to change their note, but when he manifests himself, they will see all true that was said of him, and when again he obscureth himself; there is no cause to change our thoughts; for, here when Christ comes to John, he points him out, as making good all he had said, and when now he is gone to the Wilderness to be hungry and to be tempted of the Devil, John saith the same things of him, This was be of whom I spake, &c. 7. A • Christ is still above, and preferred before the choicest of Ministers, however he abased himself in the days of his flesh, and subjected himself to fulfil all righteousness; So it is the duty, and will be the practice of faithful Ministers, and honest Christians, to abase themselves, that Christ may be exalted, and to guard against any respect that may encroach upon his honor; for, thus did John preach of him first and last, he that cometh after me is preferred before me. 8. The dignity and eternity of Christ's person as God, sets him up above all creatures, how excellent soever; for albeit as man, he was for a time made a little lower then the Angels, yet by virtue of the personal union, he is, even as man, made head of Angels. And as God, there is no comparison betwixt him and the creatures; So much doth Johns reason teach us, he is preferred before me, for he was before me.

In the next branch of this commendation, John preferreth Christ to all believers, as being he in whom all fullness dwelleth, and from whose fullness: all graces and gifts that ever any had, or hath, do flow, in all the steps and degrees thereof. Doctrine 1. All men, and even the choicest of Christ's servants, are by nature, and of themselves, empty of anything that is good; for, so much is implied in that we must receive of his fullness. 2. All fullness of grace and goodness for supply of believers wants, is treasured up in Christ; He hath an increated fullness as God, and as man, a created fullness; A fullness of dignities and prerogagatives; a fullness of divine perfections, gifts, and graces answerable to these dignities, the fullness of the Godhead dwelleth in him bodily, and the Spirit without measure is poured out upon him; for, this is also supposed that he hath this fullness. 3. The fullness that is in Christ is for the supply of all believers wants, as their treasure and storehouse. These who come to him, he needs them not to receive from them, but to give unto them, he needs not their fullness, but their emptiness, that his fullness may overflow to the supply thereof; And this may invite sinners to come to him as they need; for, of his fullness we receive, 4. God hath in great mercy so ordered the way of his people's salvation, as not to entrust their own stock of grace into their own hands, as he did to Adam before the fall, but to put them and their allowance in Christ's hand, that he might keep it for them, who can contain infinitely more then they could receive, and they may come and draw it daily out of him as they need; for, so is it ordered here that he hath the fullness, and we receive of his fullness. 5. There is no man of any rank, quality, or degree that hath any gift or grace, but he hath it of Christ; The most eminent ought to look humbly on what he hath as Christ's gift, and the meanest ought to adore and acknowledge his wisdom and love who lets out such a measure to every member as he pleaseth, for, of his fullness have all we, Prophets, Apostles, Believers, &c. received. 6. Whatever believers get from Christ, yet he remaineth still full; as the sea diminisheth not by rivers coming from it, and as the Sun doth not wear nor lose light, by giving light to all; so Christ is still the same for fullness, notwithstanding what he communicateth; for, it is of his fullness we all receive, it is still fullness when all receive of it. 7. Whatever any receive of Christ, it comes of grace, and not of merit; and the free favor of God, and the gracious effects thereof, are the chief fruits flowing from Christ's fullness; for, in both these respects it is said all we receive, and (or, even) grace. 8. Whosoever do receive true grace from Christ, they will be receiving grace after grace; And as they do not receive grace all at once, but by degrees and so should not sit up on any measure received; So Christ's giving of grace unto them is an argument why he will give them yet more grace; for, we have received grace for grace, that is, grace upon grace, grace after grace, and more grace, because he hath already given grace. 9. Not only what the Elect do receive at their first conversion, but even what they receive after grace given, comes not of merit, but from the first to the last, is grace still; for, it is grace for grace, and so still grace, and grace for graces sake, Rom. 12.6. Ephes. 3.7. 10. This grace received by us for grace, or, answering to grace, as the Original will bear, may relate to grace in Christ and coming by Christ; And so it may teach further. 1. Christ is not only the storehouse, from whose fullness grace floweth to believers, but the procuring cause thereof also; grace being given to them, because of his redemption and righteousness made theirs of free grace; And because his gracious acceptance with the Father as Mediator, takes in all his people in and with him; Thus do we receive grace for (or, because of) grace in him, and flowing from him. See Rom. 5.15, 17. Ephes. 1.6. 2. As every believer is a member of Jesus Christ his mystical body, so do they in their own measure, as members, receive grace answering to the grace poured out on him as head; being made sons and co-heirs answering to his dignity in their measure and getting proportionable holiness, that there may be a conformity betwixt head and members; for, so we do receive grace for grace, or answering to grace, to wit, in him.

In the third branch of this commendation, (which cleareth also the former, of his fullness to communicate grace for grace, and therefore is joined with it by the particle, for) John preferreth Christ not only to himself, but to Moses also, on whom the Jews doated so much: And that, both in respect of the Doctrine and benefits brought by either of them to the world; Moses being the Minister of the Law, which reveals wrath, and pointeth out Christ in dark types, and sanctification under Ceremonial washings; And Christ bringing grace and truth with him, to relieve such as groaned under these Legal administrations: And, in respect of their persons, and way of conveying these benefits; Moses being but an instrument and Messenger carrying that doctrine which he delivered, and Christ being the Author and procurer of these benefits which he revealed to the world. Doctrine 1. The faithful servants of Christ will not only be afraid to meddle with his glory themselves, but will cry down all glory that is given to any other, to Christ's prejudice; and will study to exalt him above the most excellent of men, considered in their best things; Therefore John preferreth Christ unto Moses, as well as to himself, and that in these things wherein Moses was most eminent; as his going up to the Mount to God, and his receiving of the Law from him. 2. Albeit the doctrine of free grace was revealed in Moses time; and by him, and renewing grace, and grace as a remedy against the rigor of the Law was then known: Yet it was but very obscurely revealed, and sparingly let forth in comparison of the times of the Gospel; And in his Ministry, the paedagogy of the Law was much insisted on, pressing the Moral Law of duties under the pain of the curse, and holding out Christ under dark shadows; In this respect it is said, the Law was given by Moses, in opposition to grace and truth brought by Jesus Christ. 3 The legal pedagogy as it is contradistinguished from the grace offered in the Gospel, is a very hard and unsupportable yoke; for, in that respect the Moral Law requireth complete and personal obedience under the pain of God's curse, and yet giveth no strength to perform anything; it beareth in our duty upon us with rigor and terror, discovereth our misery without showing a remedy, bringeth on a spirit of bondage without any hope of release, irritates and provokes nature to sin yet more, &c. And the Ceremonial Law contained but a shadow of good things to come, was a veil cast over Moses face, and was a toilsome yoke, for these causes the Law by Moses is postponed to what Christ bringeth. 4. In Christ there is an case and relief to believers against all the burdensomnesse of the Law; And particularly, by the Gospel he hath published the free grace and favor of God, accepting the self-condemned sinner in him, and freely justifying the ungodly through his imputed righteousness, conferring grace freely to sanctify and cure the perverseness of men's nature, and so fitting them for glory. He hath also taken off the veil of Moses face, being himself the substance of all the shadows. And having given the performance of all the promises; for, grace and truth came by Jesus Christ. 5. Albeit Christ hath abolished the Ceremonial Law, and hath abolished the Moral Law to believers, in its condemning, cursing, and irritating power; Yet none get good of grace through Christ, but such as are sent by the Law as self-condemned to him for a remedy, and such as continue under the Law as a rule of life, being enabled to the obedience thereof by Christ; for, not only doth Christ bring truth of sanctification, answering to all their legal purifications under the Law, but grace also, which presupposeth a work of the Law discovering sin and wrath, and grace enabling such as come to him to endeavor obedience thereunto; And thus Christ established the Law, not only by fulfilling the same in his own person, as our surety, but by making his members also to walk in some measure according to it, which the Law of itself could not do. 6. Christ is above Moses, not only in respect of the benefits or doctrine he publisheth, but in respect of his efficiency about these benefits, he is above him, and all other Messengers, who are but instruments and messengers publishing the doctrine which they receive, and the benefits held out therein; whereas Christ is the Author and procurer, as well as the publisher of the spiritual benefits of the Gospel; for, the Law was given by Moses, as a Messenger, receiving the same from God, to deliver it to the people, but grace and truth came, (or was made, or brought to pass) by Jesus Christ.

In the last branch of this commendation, Christ is preferred to all men in the point of seeing and knowing of God, and in particular, to Moses, of whom it is said, that he saw God, and God talked face to face with him, Deut. 34.10. Numb. 12.8. It is here declared that God is invisible and incomprehensible by any, save by his Son Jesus Christ, who being one in essence with the Father, and upon all his councils, doth perfectly know him, and doth reveal unto mankind all that they know of him. Doctrine 1. God, as being a Spirit, is invisible to the bodily eyes of any, though some rays of his glorious Majesty have at sometimes been seen; nor can any creature take up the infinitely glorious essence of God with the eyes of their mind, but very Angels cover their faces before him; Nor is there any knowledge of God at all attainable by men of themselves, and what they see and know by revelation, is but as nothing in comparison of what Christ hath: All this is imported in that, No man hath seen God at any time, to wit, with bodily eyes, or fully as Christ doth, or without him. 2. Albeit God be invisible and incomprehensible by any of themselves, yet there is a declaration and manifestation of him to sinful man, and a knowledge and sight of him attainable in so far as is necessary to salvation; for, so are we taught here, that God is declared. 3. As Christ perfectly seeth; and knoweth and comprehendeth the Father; so the declaration and manifestation of God to man, and especially that which is saving and sanctifying, is by Christ, who from the beginning of the world was the only revealer of God to the Church; And especially at his incarnation, he hath revealed the Father in himself, and the knowledge of him and his will unto salvation, by his doctrine; for, the Son, he hath declared him. 4. Albeit God have many sons by creation, (as Angels, Job 1.6. and Adam, Luke 3.38.) and by adoption; yet he hath only one natural Son begotten of his substance, by eternal and incomprehensible generation, who as he perfectly comprehendeth the Father, so he cannot but infallibly declare him, being the express image of his person; for, Christ is the only begotten Son, and this is one ground of his declaring the Father. 5. Christ is one in essence with the Father, coexisting with him from eternity, and is one with him in regard of familiarity and delight, and was and is upon all the Fathers counsels; And this doth yet further assure the Church of the certainty of what he declareth of God, and doth set out their happiness who have him for their friend and surety, who is so intimate with the Father; for, this is another ground of his declaring the Father, that he is in the bosom of the Father, which imports oneness, intimacy and delight, that he hath a near sight, and intimate acquaintance with the Father. See Prov. 8.30.

Johns second testimony after the Baptism of Christ, was given upon occasion of Commissioners sent unto him from the Council at Jerusalem and expressed in way of conference betwixt them and him; Wherein, being posed concerning his person and authority, he declares negatively that he was neither the Messiah, nor Elijah in proper person; nor that great Prophet they expected, ver. 19, 20, 21. Next, being further posed, he declareth positively that he was Christ's forerunner, of whom Isaiah had foreprophesied, ver. 22, 23. Thirdly, being further interrogate concerning his office and administration of Baptism, he cleareth them in that, ver. 24, 25, 26, 27 Lastly, the Apostle John subjoineth the circumstance of place where this testimony was given. ver, 28.

From these verses wherein he declareth what he was not, Learn. 1. Church Judicatories for managing of Christ's matters, and for trial of new doctrines and opinions, are an approven Ordinance of God: And such as are entrusted with that power, ought to go very gravely and tenderly to work, when providence puts them upon the trial of any such emergent; for, these in Jerusalem, from whom these Commissioners came, were their great Council appointed of old by God for these matters; And their carriage in not condemning John untried and unheard, and their using of him respectively, in sending grave men for descent, office (land of their most eminent sect also, as appears ver. 24.) to him, are rules of prudence, in such procedure, worthy of imitation. 2. In a corrupt and declining time of the Church, ordinarily the teachers are furthest out of course, and are not with the first to inquire after Christ, but behind many; for, notwithstanding all Johns doctrine before Christ's Baptism, yet it is after that ere the Council of Jerusalem inquire after him or it, and but to little purpose then either, as the sequel showeth. 3. Whatever be the purposes of corrupt men in enquiring after, or debating about truth; yet God can make use thereof to bring out more of his truth, and give occasion to his servants, to publish it yet more; for, though these came rather to quarrel and jangle, then to be edified; yet it drew out a record of John, which is of use to the Church in all ages. 4. It is not only requisite that new doctrines be tried and examined, but the authority of men who publish the same, not upon an ordinary call, nor in an ordinary way, is subject to trial also, and that in the first place; for, their first question (which John holds himself bound to answer) is, who art thou? intimating, that if he were not an authorized person, he was bound to cease. 5. It is the duty of truly godly men to walk respectively toward Church Judicatories appointed of God, even when such as bear sway in them are corrupt: nor ought they deny a testimony to the truth when they are called to it, and so long as there is any hope or appearance of doing good by it; for, John, though he was an extraordinary man, yet is content to give an account to the Commissioners of that corrupt Council, seeing they sat in Moses chair; and by this means he doth confirm the truth for the good of others. 6. Visible Churches and Councils, even such as have most peculiar privileges, may err, and have erred; And that particularly, when they look more to tradition, then to Scripture; for, these instructions do clear the Council of Jerusalem to have erred, in that they suppose the Messiah could be come (as Johns answer to their first question understands them) without a forerunner; In that they dreamed (following tradition) that Elijah was to come in proper person (for in that sense only John denieth that he was Elijah, though otherwise he was he, as coming in the spirit and power of Elijah, Matth. 11.14. Luke 1.17.) And, in that they dreamed from Deut. 18.15, 18. of any singular Prophet to be raised up after the succession of Prophets in the Old Testament, in the time of the Messiah, beside the Messiah himself, to whom that passage is applied, Acts 3.22. and so John denieth that also, though otherwise he was a Prophet of the Highest, Luke 1.76. 7. As God's servants in all their Testimonies ought to be plain, bold, affectionate, ingenuous and constant; so in particular, they ought to be ingenuous and fervent in renouncing the honor due to their Master, not sleeing from it for the fashion only, that it may follow them the faster. Therefore he confessed, and denied not, but confessed I am not the Christ, not standing on what they might do to him, not finding him to be so. 8. Such as come not to the Word to be edified, but to jangle and catch advantage, it is righteous with God to leave them lying in their errors and mistakes, without clearings; Therefore, doth John not clear their mistakes concerning Elias, or the Prophet, nor clear in what sense he was Elias, but nakedly answers their questions according to their apprehensions of things.

John being further posed concerning his person and calling, declareth that he had authority and commission to be Christ's forerunner, and to prepare his way; as was fore-prophesied by Isaiah. Whence learn, 1. The reason which these Commissioners give for their so earnest questioning of him, may teach every man to be faithful in what is committed to his trust, especially in matters of public concernment, relating to the Church of God; for, say they, Who art thou, that we may give an answer to them that sent us? What sayest thou of thyself? 2. As faithful Ministers ought not to encroach upon their Masters honor; so they ought not to pass from that authority that is due to them, but assert it as need requireth; for, so doth John here, declare what his Commission and place was. 3. Everyone who undertakes the work of the Ministry, ought to be clear of his calling, and have a warrant for it, either ordinary, or extraordinary, according as the calling he claims to, is; As being that whereon a Ministers courage, comfort and success doth much depend; Therefore, John showeth his warrant for his extraordinary calling out of the Prophet.— As said the Prophet Isaiah, to wit, chap. 40.3. For whatever use these words had to comfort the captives in Babylon with the hope of a speedy return, and of Heralds to publish it, and Ushers to prepare their way, and of removing of all impediments; Yet in the substance, it pointed at the manifestation of Christ, and his forerunner, as this text maketh clear. 4. Christ's coming into the world was stately, and Kingly, however in appearance it seemed base; And wherever he is received, he will be received as a King. Therefore came he with an Usher and forerunner, crying to prepare his way when he manifested himself; which is the prerogative of Kings, whereas private persons will come in with less noise, and at narrower passages. I am, saith he, the voice of one crying, make straight, &c. 5. Men have hears naturally unp • epared for Christ to come into, which must be cured before he come; They are naturally averse from the purity of true Religion; full of mountains of vanity, pride and ambition; valleys of dejection, discouragement, unbelief, and hollow-hearted hypocrisy; crookedness and deceitfulness in their hearts and ways, whereby men deceive themselves and others, and hide the need of Christ from themselves; roughness of their passions, humors and lusts, ready to reject all warnings and offers: And all these make men's hearts an unstreight way for Christ's Chariot to march in; Therefore, cried John, make straight the way of the Lord, under this including the making low of mountains, the exalting of valleys, &c. of which Luke 3.5. from Isaiah 40.4. and turning the heart of the children to the fathers, &c. of which Luke 1.16, 17. from Mal. 4.5, 6. 6. As all men in all places are naturally unfit for receiving of Christ, so ordinarily the offer of him is worse entertained in places of eminency then in more obscure corners; Therefore, is this proclamation made, not in Jerusalem, but in the Wilderness; (or hill-country of Judea, where the inhabitants and Cities were fewer, Josh. 15.61.) a place where he would more readily be received then in Jerusalem. 7. Albeit that. Christ commands us to prepare his way, that he may show us our duty, and make use of exhortations, as a mean whereby he works upon his own; Yet this work of preparation is not in our power, but must be his work, whole reward is with him, and his work before him. And unto such as he convinceth of their own inability, he will first come with a work of conversion unto faith and repentance, that this may make way for his coming with consolation and sensible manifestation; Therefore, is this command sweetened with a promise, Isa. 40.3, 4, &c. Luke 3.4, 5.

These Commissioners, seeking advantage, (as being no friends to the Gospel) do question John further concerning his office, and administration of Baptism, seeing he was neither the Messiah, nor any of these extraordinary men: To which he answers, that he pretended to no more then the administration of the outward ordinance, the efficacy whereof depended on Christ; And that he did this much because he was the forerunner of Christ, who was already come, though yet unknown to them; And that Christ in his person and dignity was so far above him, as he was not worthy to do him the meanest service. Doctrine 1. It is an evidence of a sick and corrupt Church, when corrupt men are entrusted with most grave and weighty employments in it; for, so was it with the Church of the Jews, when they, which were sent were of the Pharisees; A precise sect, abounding in error, superstition and hypocrisy, as the history of the Gospel maketh manifest. 2. Corrupt men are more ready to jangle and lie at wait for advantages, then to embrace the truth of God delivered by his servants; for, these Pharisees take no notice of what he had said from Isaiah, nor seek to be further cleared in it, but think they have an advantage of him, that he should presume to baptize. Why baptisest thou then, if thou be not that Christ &c? 3. It was an uncontroverted truth, both among friends and foes, in the Jewish Church, that at the coming of the Messiah, there should be some changes in the way of Religion, and an institution of new Ordinances; for, the Pharisees have nothing to say against his Baptism, if he were Christ, or Elias, or the Prophet, their only objection is, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that Prophet? And John's answer, I baptize, but there standeth one among you, &c. importeth that he being Christ's forerunner, who was now come into the world, it was lawful for him to administer this Sacrament. 4. Ministers ought to arrogate no more unto themselves, then to be Ministers and dispensers of the external means of Word and Sacraments, leaving the glory and efficacy thereof unto Christ entirely; And people ought so to be affected in coming to these Ordinances; Therefore, saith John, I baptize with water, not denying that Christ also baptized with water, nor yet denying that baptism administered by him was accompanied with Grace and the Spirit of God; but he only compareth his person and office with Christ's, and showeth that whatever grace came by the Sacrament administered by him, yet he was not the giver of it, but Christ only, who had appointed him to dispence the outward seal. 5. Christ may be among a people, and yet they who reckon themselves very high in the Church, neither see him, nor know him; for, saith John there standeth one among you, (not that he was present then at that time, for he came but the next day to him from the Wilderness, ver. 29. but that he was come into the world, and conversant with the Jews) whom ye know not. 6. It is the duty of Ministers, and will be the care of such as are faithful and zealous, to exalt and commend Christ at all occasions, that men may fall in love with him; Therefore, doth John again repeat his doctrine, he it is who coming after me, is preferred before me, whose shoes latchet I am not worthy to unloose. 8. The more high employment, and the more eminent gifts men have, and the more ready men are to esteem of them, the more will they abase themselves, if they be truly gracious, and be affected with the excellency of Christ; for, it is John, the greatest among them that are born of women, and so much esteemed among the Jews, and the fore-runner of Christ who thus abaseth himself, he is preferred before me, whose shoes latchet I am not worthy to unloose. 9. Albeit Christ, of free grace, do honor men with eminent employments under him, and particularly Ministers of the Gospel; Yet such as know Christ and themselves well, will not only see that they are unworthy of the high employments they have, but even to do the basest service to him; for, John saith not, I am unworthy to be his fore runner, though employed in that service, but, whose shoes latchet I am not worthy to unloose, which was a mean and base office.

Unto this testimony the Apostle John subjoineth the place where it was given; It was, as the name signifieth, an ordinary place of passage over Jordan. This is remarked not only to confirm the truth of the testimony, by recording the circumstances; But, 1. To show that as this place where John baptized and preached, was an ordinary entry to the Land of Canaan; so Christ whom he preached is the Author, and the Sacrament he administered, a mean of entry into the heavenly Canaan. 2. To show that faithful Ministers ought to omit no opportunities, but to take advantage of all occasions for setting forth of Christ, and gaining of souls to him: Therefore doth John make use of Bethabarah, to preach and baptize in, because of the daily concourse that was there.

This is Johns third testimony concerning Christ after his Baptizme, given in Christ's own presence, when he returned to John after his temptations in the wilderness; wherein, first, he points out Christ as the true sacrifice for expiating of sin, ver. 29. Next, he again applieth his former doctrine concerning the Messiah, to this person, ver 30. Thirdly, he showeth how he came to know him, and thus to testify of him, which was not upon any acquaintance by eye-sight; but when he got Commission for his Ministry, it was revealed to him that the Messiah was in the world, and to be manifested by him, ver. 31. and that he got a sign from God whereby to discern the Messiah, which was accomplished in this person, ver. 32, 33. upon the sight whereof he was encouraged to proclaim Christ to be the Son of God, ver. 34.

In this verse, John who had hitherto set forth Christ in the dignity and excellency of his office, doth now declare how he was to execute his office, and to bring about these benefits; which was by suffering; and therefore he points out Christ as the substance of the Passover and daily Sacrifices, who by the merit and virtue of his death takes away the sin of his own, both Jews and Gentiles. Doctrine 1. Faithful Ministers, and such as know Christ, will diminish nothing of his commendation, for any outward dispensations he may meet with; for, the occasion of this testimony declareth, that when John was publishing the former testimonies, Christ was absent, and particularly, under his temptations in the Wilderness, as the Harmony maketh clear, and yet in the mean time he had been commending him. 2. Such as faithfully point out and commend Christ, he will give them occasion to do it yet more, by becoming more familiar with them, that so they may make him better known; for, whereas John had preached Christ faithfully, the next day John seeth Jesus coming unto him, and so will he do still, though he come not anymore in person. 3. As faithful Ministers get more clear and renewed sights of Christ, so they ought to improve those dispensations by making him known yet more to others; for, when Christ cometh to John, he publisheth a new testimony, and points out yet more of him. 4. It is no small part of Christ's excellency in the eyes of lost sinners, that he was pleased to condescend to be a suffering and crucified Lord, whereby he purchaseth unto them so great a good, and g • ve such a demonstration of his love, in that he would buy their well-being at so dear a rate, and lay his own exaltation in pledge of it; Therefore, however carnal Jews stumbled at a crucified Messiah, yet John holds him out as excellent, in that he was the • amb of God, or, a sacrifice for sin. 5. The world without Christ, is lying in wickedness under sin, and under all that followeth upon it; under the guilt of Adams sin, and the corruption of nature, under the dominion and power of actual sin, and under the curse and wrath of God for it; and the sense of this is it which will make thoughts of a crucified Christ sweet; for, so is supposed here, in these words, the sin of the world. 6. Mans misery through sin, and wrath for sin, is such, as he can only be relieved from it by Christ the true sacrifice for sin; for, he is the Lamb of God who taketh away sin; And only he, since the beginning of the world, Rev. 13.8. 7. The Legal Sacrifices and the Paschal Lamb, were but types of Christ the true Sacrifice for sin, and the substance of all they shadowed out, is only to be found in him, who was without spot and blemish; who is separated from sinners, as the Paschal Lamb was set apart on the tenth day of the month; who expiates sin by his death, which theirs did but typically; whose blood applied, doth quiet the conscience, and turn away the curse, as upon sprinkling the blood of the Passover, the destroying Angel passed over; who was content to be killed and roasted in the wrath of God, (as the Passover was in the fire) that we might live, and he might be food for us; and, who was content to undergo all this meekly and patiently for our cause, Therefore is he called the Lamb, with relation specially to the Passover, and the Lambs employed for daily sacrifice, and with relation to the properties of these beasts, pointing out the way of his suffering, as Isaiah 53.7. 8. Albeit the Paschal Lamb, and Lambs for Sacrifice were God's creatures, and appointed and enjoined by God in the general for these typical uses; Yet the choosing out, and setting apart of such as were most fit according to God's direction, was man's work, and his judgment was interposed in it: But Christ the true Sacrifice, was singled out alanerly by God; who out of his infinite love to lost man, did design him for that work in his eternal counsel and the Covenant of redemption, when man had no way to help himself; who separated him from sinners by spotless sanctification, to be a perfect Sacrifice; and, who sent him out of his own bosom to accomplish the work of redemption; for these causes is he called the Lamb of God, as his peculiar privilege above these types. 9. Christ is the true Savior who taketh the burden of sin from off his people, and bears it himself, and by bearing of it, doth destroy and abolish it; This he did by his death in transferring the guilt of their sin upon himself, and bearing the punishment and wrath due to it, by which he hath merited the taking of sin away out of God's sight, and obtained a dominion over it; and this is made forth-coming to his people, partly by justification wherein the merit of Christ's death is applied for taking away the guilt and punishment due to sin, so as it shall not be inflicted, partly, by sanctification, wherein the power of his death is applied for subduing and purging the filth of sin, till the believer be presented spotless; He is the Lamb of God which taketh away sin; or, taketh it oft them, beareth it himself, and taketh it quite away; for, the word will import all these. 10. The virtue and efficacy of Christ's death doth expiate and take away the sin of the universality of his elect throughout all the world, and is not restricted to Jews only, as these typical sacrifices were, but extended to all his elect among the Gentiles also; for, he taketh away the sin of the world, which is not to be understood of all and every man (for their sins are not taken away) but of his own scattered through the world, and in all ages of it, and particularly, as taking in Gentiles as well as Jews, as the word world is taken, 1 John 2.2. Beside, they may also be called the world, as being many in themselves, as being in his estimation as good as all the world, and they who will one day be set apart from the rest of the world, and make up a peculiar world of themselves. 11. Christ, coming into the world for the redemption of lost man, ought to be looked on as wonderful in his incarnation, sufferings, and in the love from whence this floweth; and as rare and matchless, there being no Immanuel but one, no love, no actions like his, and therefore much to be admired and esteemed of; And all who would reap benefit by him, ought to turn their eyes off all other things, expecting no such benefit from them in whole or in part, and fixe them only on him: All these are imported in this duty to which John inviteth his hearers to behold (or, see, and fixe our eyes upon) the Lamb of God.

John here applieth his former Doctrine concerning the Messiah (which he had preached both before Christ's coming to him, and since he went to the Wilderness, ver. 15, 27.) to Jesus Christ now present. Whence learn. 1. Ministers can never enough be careful in setting out Christ's excellency, notwithstanding any outward condition wherein he is; nor in putting away any honor due to Christ, when it seemeth to be given to them; nor in studying his eternal Godhead, and commending his excellency above all; because of that; for, this is the sum of that doctrine which here again he inculcates; after me cometh a man, which is preferred before me, for he was before me. 2. God doth approve in his servants, not fits and flashes, but fixedness and constancy in their discerning Christ and his glory, in his lowest estate; And they will find no cause to repent, or eat in any honorable thoughts they have had of him; Therefore, doth John as no reed shaken with the wind, adhere unto, and again publish his former doctrine. 3. The same things spoken over and over again of Christ, will not be tastlesse to such as know his excellency; and truths often inculcate are the truths which we come oftenest short in taking up; and yet should study most; So much also doth Johns frequent repetition of this doctrine teach. 4. The dignity and excellency of Christ as God, becometh comfortable to the Church, being found in our nature, by his becoming man and her kinsman, that he may do the duty of a kinsman and Redeemer to her. Therefore, doth John point him out under the name of a man; after me cometh a man, &c. 5. Faithful preaching and commending of Christ, is a mean making way for a more full sight of him, both to the Preachers and faithful receivers of what is taught; for, John at last, gets him now present to point out, whom he had so often commended unseen, This is he of whom I said, &c. And all faith full Preachers and receivers of their testimony, may expect the day when they shall see him whom they commended and believed in, face to face.

Lest any should question how John knew this person to be the Messiah whom he had preached; He declareth how he came to know him, and got ground for this testimony. And first, he declareth that when he entered upon his calling, he knew not Christ by face; or at least, that he had not any converse with him to know him to be the Messiah: Only he knew by revelation, his offices, and that he was in the world, shortly to be manifested: And therefore he was sent by the immediate call of God to preach his approach and being at hand, and by his Doctrine and Baptism to hold out the benefits to be had by him, having assurance also, that in the time of his Ministry, he should have occasion to point out his person to Israel, as being his forerunner. Doctrine 1. It is an unjust calumny and prejudice against the Ministers of the Gospel, that what they say of Christ, is done but for by-respects; And particularly, there was no cause to suspect these extraordinary messengers sent to point out Christ, now come into the world, of any collusion with him, or double-dealing; Therefore, God so ordered it, that, to prevent this, John, though a kinsman of Christ's according to the flesh, should not know him, either not seeing him by face, or having no converse with him. 2. A bodily sight of Christ, or acquaintance with him outwardly, is not simply needful for enabling a Minister to point him out savingly to the world: Albeit all the Apostles behooved to have been such as had seen, and had conversed with him in the flesh, Acts 1.21, 22. And therefore Paul was ravished to the third heaven to supply the want of seeing him in the flesh, 2 Cor. 12.2. 1 Cor. 15.8. Yet even in the days of his flesh, called men were able to preach him upon spiritual acquaintance by faith, though they had not seen nor known him in the flesh; for, John was sent to manifest him to Israel, when yet he knew him not. 3. Men called of God to the work of the Ministry, must not stand back because of the conscience of much inability, but ought to hazard on the call, expecting that their furniture shall grow upon their hands as they need it; for John is sent not only to preach Christ, but to point him out, when yet he knew him not, but had a promise that he should know him, as afterward he did. 4. The chief end of the Ministry of the Word and Sacraments, is, to point out, and to make an unknown Christ, known to the world and the Church; for, that he should be made manifest to Israel, therefore, am I come baptizing with water. John had indeed a peculiar end in his Ministry, to preach that the Kingdom of God was at hand, that Christ was come in the flesh, and to point him out in person: But the general end of the Ministry, in which he also joined, is to point him out to faith, in his merit, virtue and efficacy. 5. Baptism with water is an Ordinance of God, wherein Christ is also held forth, as the pardoner and pu • ger of his people, the washer and renewer of their person and nature; and this was the end of Johns Baptism also; for, saith he, I am come to baptize with water, that he should be made manifest. 6. The Lord who is Sovereign Lord of the world, and may reveal Christ to whom he will, was pleased to make Israel his peculiar people, and to give unto them the first offer of Christ, and of all the privileges of the Gospel, that he might keep his promise made to their fathers, Rom. 15.8. and that he might leave a pledge of his fidelity, that no affection to the rest of his sheep, could make him break what he had said; for, John was sent, that he might be made manifest to Israel.

John declareth further, that he got a sign from God whereby he might know the true Messiah and the Baptizer with the Holy Ghost, which being accomplished on Christ at his Baptism, Matth. 3.16. did confirm John, and encourage him to proclaim Christ to be the Son of God. Whereas John saith, ver. 33. that he knew not Christ, it is not to be understood as if he knew him not at all, before the accomplishment of that sign, for it is clear from Matth. 3.13, 14 he knew him when he came to be baptized. But the meaning is, that when John entered to his Ministry, and got the promise of this sign, he knew not Christ by face, though afterward about the time of his Baptism, he knew him first by revelation, and was yet more confirmed by the accomplishment of the promised sign. Doctrine 1. The glorious evidences of Christ's excellency and Godhead, when he came into the world, are not cunningly devised fables; but most certain and infallible truths; for, John bare record, saying, I saw, &c. He giveth a solemn testimony of it. 2. Christ in his solmne entry to his offices, was sealed from heaven, and stated in them, that so the Church may learn to embrace him with all respect. Therefore doth the Spirit descend upon him in this visible glorious way, and the Father bear witness to him, as it is, Matth. 3. all the persons of the Trinity manifesting themselves on Jordans bank. 3. Christ is endowed with the Spirit from on high for executing of his offices, and it is made manifest that the Spirit is to be found on him, and sought from him; for, I saw the Spirit descending from heaven upon him, where the Spirit, who filleth heaven and earth, is said to descend in respect of that visible manifestation and sign of his presence. 4. The Spirits descending like a dove, a meek, harmless and affectionate creature, pointed out, what Christ is in his own nature to them that come to him, even meek, harmless, loving, and not dreadful; what he is in the execution of his office, even he in whom the Father is well pleased and pacified, and he who bringeth the good news of asswaging the deluge of wrath, as Noah's dove of the drying up of the flood; And what he is in the operations of his Spirit upon his people, that they are made meek, harmless, and lowly as doves, not like birds of prey. 5. Albeit all Christ's members do receive of the Spirit in their measure, yet it is Christ's prerogative to have the Spirit resting on him; Not only as God is the Spirit of one essence with him, proceeding from the Father and him, and so is ever present with him t • But even as man by virtue of the personal union, the Spirit floweth and resteth on Christ, and efficaciously worketh in him all divine graces and virtues without measure, and immutably, so that none can come wrong to him at any time for receiving of his Spirit: Therefore, it is said, it abode upon him. See Isa, 11.2, 3. 6. Christ in taking on our nature, did so cover his glory with the veil of our flesh and common infirmities, that he could not be known by bodily sight from another man, without divine revelation, and evidences from God; for, without this, John saith, I knew him not. See Matth 16.17. 7. The Lord is very tender and careful of his servants, to encourage and confirm them in their calling and message; And will not fail to perform what he hath promised for that effect, when he sendeth them out; for, John saith, he saw this sign in a peculiar way, as being to him an accomplishment of that promise given to him; for, God had said to him, upon whom thou shalt see the Spirit descending, &c. and now it was accomplished. 8. The Spirit resteth upon Christ, and was manifested to be on him by a visible sign, not only for himself, and to point out his ezcellency, but for the Churches good, and to certify them that he received the Spirit to communicate unto them, either extraordinarily, when need required, or ordinarily, to work that inwardly by his Spirit, which Baptism scaleth and signifieth; for, this sign served to point out that Christ is be which baptizeth with the holy Ghost. Which is spoken, partly, with relation to the extraordinary pouring out of his Spirit after his Ascension, as appeareth from Acts 1.5. partly, with relation to the external Ordinance of Baptism administered by John and others, whereof he only can give the substance, when by his Spirit he sanctifieth and cleanseth the believer. 9. Albeit that extraordinary signs and wonders be not now needful to confirm the doctrine so oft confirmed already; Yet every Minister, would be sure grounded in what they testify to be the mind of God, and what they know of Christ's excellency, they would not hide nor conceal it; So much may be learned from John's way, who saw, and bare record. 10. This truth, that Jesus the Son of Mary, is also the Son of God in the same person, was confirmed by infallible evidences, and by eye and ear witnesses; for, I saw, and bare record that this is the Son of God. See 2 Pet. 1.16. 1 John 1.1. 11. It is not enough to receive Christ as excellently endowed for the discharge of his offices; but to receive and believe in him as the Son of God by eternal generation, as being the ground-stone of our salvation, of our comfort, peace and strength; Therefore doth John hold him out not only as the Baptizer with the Holy Ghost, but as the Son of God. See 1 John. 5.5.

This is Johns fourth testimony, upon which followed the conversion of some disciples, and so it leadeth us to the last part of the Chapter: The occasion and sum of the testimony is, that John being the next day left alone with two of his disciples, (or such as had embraced his doctrine, and were more then common hearers) and Christ coming by, he again points him out as the true sacrifice for sin. Whence learn, 1. As Christ doth not fail to cast opportunities of well-doing in his servants way, so they ought to neglect no occasion of doing good, and of leading men to Christ, for, Christ, the next day after the former testimony, walketh by them, going now away, as appeareth from ver. 38, 39. And John wi • l preach and point him out, though but to two disciples. 2. Christ's faithful servants will make conscience to exalt him, and to lead people to him, and not to themselves, And that not only in public, where many may observe, but even in their most private converse, it will be their care that such as respect them most, may be led from them to Christ. Therefore John, even in private with two disciples is so careful to point out Christ. 3 A sight of Christ is not only an occasion, but a notable help to enable Ministers to preach and point him out to others; for, as John looking upon Jesus as he walked, is encouraged to commend him, so a sight and enjoyment of his spiritual presence, will notably furnish men to speak of him. 4. It is the duty of faithful Ministers, to be much in preaching of Christ crucified, and pointing him out as the only propitiatory sacrifice for sin, as being a chief point of Christian knowledge, and a powerful mean of conversion; therefore doth John again point him out as such, Behold the Lamb of God.

From this to the end of the Chapter we have the calling of five disciples, not to the Apostleship, for that was afterward, nor yet simply by conversion, at least all of them, for some of them were Johns disciples, and believed in the Messiah to come; and Nathan • el was a sincere man: But to the acknowledgment and embracing of the person of Jesus Christ as the promised Messiah.

The first two wrought upon by Johns last testimony, are Andrew, as appeareth from ver. 40. and (belike) John, because he marketh the circumstances so punctually. They hearing Johns doctrine, are taken with it, and follow Christ. And Christ enquiring their errand, they declare they sought to him as their Teacher, and to have more acquaintance with him; Upon which they are warmly invited, and stay with him all night, learning excellent things, as appeareth from the effects. Doctrine 1. Small ordinances and few words may do much good, when Christ is pleased to breath, and that which hath no effect at one time, may yet be blessed at another; for, John, short testimony doth now work on all that were his hearers at that time, though we read of no effect the same doctrine more amply enlarged, had the day before. The two disciples heard him speak, they so heard now as their hearts were touched and drawn to believe. 2. As the doctrine of Christ, as a sacrifice for sin, is sweet to such as are trained in the school of repentance, as Johns disciples were; So this doctrine is the chief instrument of conversion: Whatever other divine doctrine men receive, it will but turn them Moralists, unless they also receive and embrace the doctrine of Christ crucified, and himself so held out in it, to make them Christians indeed; for, behold the Lamb of God, was the doctrine they heard him speak, which wrought upon them. 3. Such as do rightly hear Christ preached, will never get rest till they attain to some more acquaintance with himself; The heart touched by the Word, is set on work to follow after and seek communion with him, and for this end, will miss and follow after him, never resting till they get him; So much are we taught by these disciples practice, they heard him speak, and they followed Jesus. 4. Christ taketh notice, and knoweth well-enough who they are that follow him, although his back seem to be toward them; for, his turning, and seeing them follow, importeth, that he knew they were behind him. 5. Albeit Christ seem to go away from these who follow him, and let them follow awhile that so he may stir them up, and exercise and discover their faith the more: Yet ere all be done, he will turn and manifest himself unto them: so much are we taught by this practice, Jesus turned and saw them following. 6. Such as follow Christ would very seriously try and inquire their end in so doing; Whether it be ease and outward things, o • spiritual ends; Whether himself, or his gifts; and, What estimation they have of him, if they be seeking himself; And before they do this, and be single in their aim, they will not find Christ's sweet entertainment. Therefore, Christ at first propoundeth this Question, What seek ye? • s needful to be answered, and till then he keeps a distance. 7. One right end of seeking to Christ, is, out of the sense of our ignorance and errors, to employ him to be our souls Master and Teacher, who can infallibly and effectually instruct. So much may be gathered from that title they give him; They say unto him, Rabbi, which is to say being interpreted, Master, or, Teacher. 8. Such as have any sound knowledge of Christ will use means to be more acquainted with him; And such as come to him for right ends will not have soon done their errands with him, nor get enough of him; So much is imported in their answer; Where dwellest thou? as minding to have more familiar acquaintance with him, then to get a little information by the way only. 9. Such as seek Christ for himself, will get warm invitations and entertainment from him at last; And as they are not willing to have soon done with Christ, so he will find means to hold them on with him; for, be saith unto them, come and see, he doth not tell them, that they might come when they liked, but draweth them along with him: And if we take it up spiritually, it imports, That his sincere followers will be made to know by experience the place where his honor dwelleth, by tasting of the blessing of public Ordinances, till they come to dwell with him forever. And, That they can better take up these things by seeing and experience, then by any report. 10. When Christ giveth invitations, it is wisdom in his people to embrace the offer, and not to sit their time, when either the Word, or the lively operation of the Spirit with it, is calling and alluring their hearts; for, upon his call, they came and saw where he dwelt 11. Such as follow Christ's call, may not only get what good they expect, but his providence may cast unexpected benefits in their way; for, they abode with him that day, for it was about the tenth hour, or, (according to the Jews calculation, who divided every day into twelve hours, which therefore were longer in Summer, and shorter in winter) two hours before night. They came only to know the place of his abode, but providence ordered, that they got a nights lodging with him, that they might learn more of him.

The next that is called, is Peter, whom his brother Andrew (one of the former two) finding, he declareth how he had found the Messiah, and bringeth him to him: And Christ promiseth to make him of a mean man, a prime believer and instrument in his work, and giveth him a name answerable. Doctrine 1. Such as have gotten any knowledge of Christ, and are brought in to him, ought to be careful to invite others unto him: And albeit such as are unrenewed may be instruments of conversion to others (otherwise we should hear none in faith of a blessing to that Ordinance, since we cannot be infallibly certain of the conversion of any) yet such as are converted, will be most zealous that way, and ordinarily are most successful; Therefore, doth Andrew, being now called, seek Simon, and bring him to Christ. 2. True grace sanctifieth natural affection, and maketh a man express it, by seeking their spiritual good to whom he is bound by nature; Therefore, Andrew seeketh his own brother, Simon. 3. God may by a weak instrument, call a man to Christ, who will prove a more excellent and notable instrument then himself; He may make mean ones instruments of good to ve • y eminent ones; for, Peter, the great Apostle, is called by Andrew. 4. Kindnesse begins on Christ's side, and his grace doth prevent the sinner; for, Andrew the instrument of Peters good, first findeth his own brother, which importeth he was seeking him, and did find him before he dreamed of so good news 5. Jesus of Nazareth is the Messiah promised in the Old Testament, whom the Prophets and the godly looked for, so doth Andrew reckon, we have the Messiat, implied also that he and his brother had been of these who looked for him. 6. The finding of Jesus Christ, the promised Messiah, is good news indeed, and the most excellent of purchases, as making the finder eternally happy; for, these are the good news that went among them, we have found the Messias. 7. It is the will of God that his mind in Scripture be not hid up in a dark language, but that it be made plain and intelligible to all who seek the way of salvation therein; Therefore, is the Hebrew word Messias, interpreted, the Christ, in Greek, in which the New Testament was written for the use both of Gentiles and Jews, as being then a common language, so also ver. 38.42. 8. The titles and stiles given to Christ in Scripture are not to be lightly passed over, but pondered, what may be held out in them for our edification and comfort; And particularly, that he hath taken to himself the title of being the anointed one by the Spirit without measure, for the discharge of all his offices for the Churches good; therefore also is his name, the Messias, which signifieth the Anointed, interpreted in Greek the Christ, signifying the same. 9. Whatever is wanting in the light of Instruments pointing out Christ, will be made up if the hearer go to Christ himself; And faithful Preachers will not be at ease till they draw hearers to Christ, and hearers should be tractable when means are offered, and not rest up in any man's word, but go to Christ themselves; for, Andrew having little more to say, draws him to Christ, and Peter goeth with him, he brought him to Jesus. 10. Christ doth perfectly know all that come to him, and what concerns them, and this he discovereth, that they may be encouraged to employ him in all exigence, and may walk before him as an heart searching God; Therefore, when Jesus beheld him, he said, thou art Simon, &c. At first view he lets him see he knew him. 11. Christ will welcome these that come to him, whoever were the instruments of their conversion, nor will he despite them for their outward mean condition; for, he welcometh Peter, though called by the private instruction of Andrew, as well as these who were called by John, and that albeit he was poor Simon the son of fisher Jonah. 12. Such as come to Christ he giveth them a new nature, and admits them into his family as children; for, his giving him a new name, imports he was now a borne child in his family, and he his Father. 13. Whatever dignity and excellency Christ confer upon his converts, yet he would have them not forgetting what they are of themselves, that this may still keep them humble, and commend Christ's grace the more; Therefore, with the promise he puts him in mind, that he is Simon the son of Jonah. 14. As constancy and firmness in the truth and profession thereof in variety of times and trials, is a commendable excellency; so the dispensation of the measures of faith whereby professors are stronger or weaker, are in Christ's own hand; And it is not only believers duty to be firm, but Christ's promise also, who undertakes to make them such so far as he seeth it meet; for, the thing signified by this name, Sephas, or, a Stone is constancy as Peters excellency; and Christ by giving him this name, undertaketh to make him so. 15. The Lord doth not measure nor judge of his servants by their fits of weakness, but by the constant tenor of their way; And in great mercy, he giveth confirmations to his own, whom he is to try, that when their weakness appeareth, they may not lose hope; for, Christ calleth Simon, Cephas, or a fixed believer, notwithstanding his slips that followed, and by this name would sore-arm him against discouragement therefrom.

The fourth disciple, whom Christ himself sought out and called, is Philip, and to this is subjoined the place of Philip's habitation, being the same with Andrew and Peters also. Whence learn, 1. As Christ was constant and diligent about his Fathers work; So he will not fail to go wherever he hath an errand, or any to bring in, and wherever he cometh, he hath some to find: for, The day following, without loss of a day, Jesus would go forth, (from the place where he stayed after he passed by John ) into Galilee, because he had Philip to seek. 2. Such as Christ hath a purpose of love unto, he will not only prevent them, but will find them out and gain them; for, he findeth Philip. 3. Christ hath divers ways of calling and bringing men to him, so that none are to carve out a way to themselves, as if there were none else; nor are any to suspect their being accepted by Christ, when they come to him, though they have not been dealt with in all things as others; for, here we have some called by John, some by private instruction, and Philip called by Christ's own mouth, and yet all alike welcome. 4. Such as would prove the truth of their Conversion, ought to renounce all things in affection and practice, in so far as they hinder from Christ, ought not to presume to go before Christ, in prescribing their way to him, nor to follow their own wit, will or lusts, but to follow him as a Teacher and Guide, and as a pattern of obedience to the moral Law, and suffering for righteousness, and to do this constantly; so much is imported in this invitation, Follow me, which Philip obeyed, as the sequel declareth. 5. The work of the Gospel and Kingdom of Christ may begin in very obscure places, and among mean persons, that so none may despise a day of small things; for, here he begins the gathering of his Kingdom, which afterward over-spread the world, in obscure Galilee, and among men of an obscure town. Bethsaida. 6. The wickedness of a place will not seclude Christ's favor from particular persons, who are his own in it; for, Bethsaida was a wicked place, as appeareth from Christ's woes denounced against it, Mat. 11.20, 21. yet from thence he calleth three eminent Instruments.

The last who is called here to embrace Christ for the Messiah is Nathanael, who is wrought upon, partly by Philip, ver. 45, 46. partly, by Christ himself, ver. 47, 48, 49. And upon his believing, he is commended, and promises of greater things given for his encouragement, v. 50, 51.

As for Philip the instruments part, he finding Nathanael, declareth how they had found the promised Messiah, and when he stumbled at Christ, because of the place of his residence or bi • th, as was supposed, Philip inviteth him to come to Christ for clearing of that doubt. Doct. 1. As Christ by one word can draw a soul to him, so Conversion is best proved by effects, and particularly, by zeal in seeking to promote the Kingdom of Christ, and the good of our neighbors soul in our station; it being an inseparable companion of the new nature to seek to multiply the kind; for, Philip was gained by one word, and proveth it by finding Nathanael, and seeking to gain him. 2. Private conference and mutual edification is a notable means for advancing the Kingdom of Christ in ourselves or others; for, by these means Christ gathereth his disciples here. 3. The Messiah was spoken of and foretold, both in the Law and in the Prophets, and the godly before his coming, waited for him by studying these Scriptures; And Jesus is the true Messiah, in whom all things that were foretold are accomplished, the finding of whom is the best of news; for these are Philip's news to Nathanael, We have found him of whom Moses in the Law and the Prophets did write, importing, that Moses and the Prophets did write of him, as is clear from Gen. 3.15. and 49.10. Deut. 18.18. and frequently through the Prophets; importing also, that Philip, Nathanael, and other godly men were versed in the Scriptures, point him out, and fed upon him as held forth in the Word, and that the finding of him now in person was joyful news unto them. 4. Such as are true Converts and love Christ, may yet be very weak in knowledge, yea, and err also, especially when anything of Christ is learned from tradition, or vulgar report, and not from the Scripture; for, so doth Philip mistake in calling him Jesus of Nazareth, if it be taken for the place of his birth, and not of his education, Matth. 2.23. and, the son of Joseph, as the common report was. 5. Men are naturally ready to stumble at something of Christ, yea, even good men may have prejudices to mar their own growth & progress; for, Nathanael stumbleth at the place, Can there any good thing come out of Nazareth? not so much because Christ must be born at Bethlehem, as because of the baseness of the place, the inhabitants of Galilee where Nazareth was, being a blockish and gross people; so that it was generally conceived, no Prophet could arise from thence. John 7.52. And this good man is overtaken with that evil of the generation; whereas there is no place so base or bad, but God when he pleaseth, can raise eminent instruments out of it, or otherwise do it good. 6. No prejudices should hinder men to come to Christ, and albeit others cannot solve their doubts, yet a blenk of him will easily dispel them; for, Philip answereth his doubt with Come and see, intimating his own weakness to satisfy all his doubts, that it was his duty to come to Christ notwithstanding, and that Christ could clear him.

Nathanael being persuaded to come to Christ by Philip, Christ by commending the sincerity of his heart, and (when Nathanael wonders at Christ for knowing that) by de • l •• ing unto him where he had been; doth discover his Godhead unto him, which to worketh, as to draw Nathanael to a confession of his Godhead and Office. Whence learn, 1. Christ will in mercy pass over the faults, prejudices and mistakes of these who do not persist in them, but come to him; for, Christ welcometh and receiveth Nathanael, even while he is coming, and taketh notice of him when he minded it not, and speaks of him, and not to him. 2. Christ is an exact discerner of men, both their inside and outside, and the knowledge of this should draw men to him, for, Christ gains ground on Nathanael, by discovering how exactly he know him. 3. Albeit all who came of Jacob after the flesh, were Israelites in the external Court, yet all that were so by visible Covenant, were not such inwardly, and in the inward Court of God; And Christ is a discerner both of the one and the other, who cannot be deceived; Therefore, saith he of Nathanael Behold, an Israelite indeed, or truly, importing that many were not truly such, or in the spirit. 4. The true mark of a true Israelite in the spirit, is, not perfection or sinlesnesse, but sincerity, whereby men having gotten grace, and closed with Christ, and applied the virtue of his blood, are enabled to serve God from right principles, and for right ends; and are in so far purged from hypocrisy and dissimulation, that it doth not reign in them, but they love truth, and hate guile, they labor to be in reality and in secret, what they seem to others to be, they are jealous of the unsoundness of their own hearts, and daily vexed with it; they set against all by ends in Religion, and aim at perfection in it; Thus was Nathanael, an Israelite indeed, in whom is no guile, to wit, reigning or approven. 5. Albeit Christ be the Author of every grace men have, yet he will not spare to commend it in them; and particularly, he is a notable commender of sincerity, where he findeth it, and that so much the more as men are sincere in a corrupt time; for, he commends Nathanael, a sincere man in that time. Behold an Israelite indeed, in whom is no guile. Men need not seek themselves, for such as are sincere, Christ will commend them 6. The practical knowledge of Christ, and particularly, that he is a search • of hearts, is such as will strike these who attain unto it, with admiration and wonder; for, saith Nathanael, surprised with this encounter; Whence knowest thou me? as little dreaming how Christ could know him, and especially his heart and inside, seeing he had never seen him before. 7. Confused and surprizing thoughts concerning Christ, ought not to be rested on, but the knowledge of him ought to be dived further into, till we get distinct satisfaction; for, Nathanael doth not rest here, but dives into the matter, Whence knowest thou me? that he might know whence this knowledge came, and how he should be affected with it; and Christ answereth him, to give proof of his willingness to satisfy modest enquiries. 8. Christ's Omniscience and perfect knowledge of all things, particularly, these things that concern his people; is such, as when he hath discovered so much as may make men wonder, he hath yet more to discover if he please; for, Christ tells Nathanael how he knew yet more of him, Before that Philip called thee, &c. A sight of this did overcome David, Psal. 139.1.— 6. 9. Christ hath an eye upon his people, before that any instrument deal with them, to draw them unto him, from whence it is that instruments fall upon them and are successful; for, Christ condescends particularly on this to Nathanael before that Philip called thee, I saw thee. 10 Christ's Omniscience as God, and his Providence about all things, particularly, about his people, doth condescend to very meanest things, even postures of the body, circumstances of time and place, and by this he would assure them of his taking notice of greater things that may concern them; for, saith he, Before that Philip called thee, when thou wast under the fig-tree, I saw thee 11. As a sincere heart, through God's blessing, will easily receive satisfaction concerning Christ, and be gained to him; so the kindly fruit of such a work, is, to beget an high estimation of Christ; for, Nathanael is satisfied, and his satisfaction brings out a fair confession and commendation of Christ. 12. The more a soul know of Christ, it will not only esteem him, but think and speak the more reverently of him and to him; therefore doth Nathanael call him Rabbi, which he did not before. 13. Christ's All-seeing eye is an infallible proof of his Godhead, whereby he knoweth all things of himself, which everyone would study who embrace and close with him; for, whereas Philip had called him, the son of Joseph, v. 45. Nathanael is convinced of more from what he heard; Thou art the Son of God, and as such a one closeth with him. 14. That which maketh Christ's Godhead comfortable to his people, is that as Mediator, and by virtue of his offices they have a peculiar interest in him; and particularly that he is a King unto them, who will employ his divine power to subject them to his Government, and to protect and defend them, therefore Nathanael subjoineth, Thou art the King of Israel. We need not inquire whether by Israel he understand the Nation of Israel only, being yet ignorant of the extent of Christ's Kingdom, or all the Israel of God also, seeing the truth in that point is elsewhere sufficiently clear to us.

In the last place, we have Christ's entertaining of this Convert, in commending his believing on so easy terms, and promising further grounds of confirmation; And particularly, he promiseth unto him and all of them, a sight of heaven opened, and of Angels ascending and descending on him; This Promise may indeed have an allusion to Jacob's vision of the ladder, Gen. 28. as accomplished in Christ, who is the Opener of heaven, and the way to it; who reacheth to heaven in his divine Original, and to earth in his manhood, and whom Angels serve. But it seemeth more safe to take it literally, for some signs of his glory manifested to some, that by their Ministry, it might be published to all; And as before this, heaven had been opened at his Baptism, Matth 3. And Angels ascended and descended as he had service for them, and particularly, at the publication of his birth, and in the time of his temptation in the wilderness, so afterward heaven was in a sorr opened at his Transfiguration and Ascension, and Angels ministered to him in his Agony, Resurrection and Ascension; We may also safely conceive, that this might have been yet more literally accomplished, according to the Promise, though the accomplishment be not recorded, as many other particulars were not, John 20.30, 31. Doct. 1. Christ is really well pleased with the faith and conversion of any, and would have them to look on it as no common benefit; And he is the better pleased the more easy terms we believe upon, when we believe though we see not, or against sense; or close with him, notwithstanding manifold difficulties; for, saith Christ, admiring and commending his own grace in him, because I said unto thee, I saw thee under the fig-tree, believest thou? 2. As Christ hath still more and more proofs of himself, to give for confirmation of our faith, as we need; So they who are willing to believe on less apparent grounds, shall be more and more confirmed, and see still greater cause of believing; for, this is Christ's promise to Nathanael; Thou shalt see greater things then these. 3. The encouragements allowed by Christ to particular believers, are intended and recorded for the comfort of all believers in the like need, and following the same way; for, so is this promise given, he said unto him, I say unto you, that is, to all then present. Even particular extraordinary promises made to particular persons, do allow general comfort to all believers in an ordinary way, though they are not to expect what is extraordinary: So much appeareth from Josh. 1.5. compared with Heb. 13.5. 4. Christ's promises would be looked on as sure and infallible; being not only promised by him, who cannot lie, but most gravely asserted for our confirmation. And we ought to be humbled for our infidelity, which so readily mistrust; him, and to admire his indulgent condescendencie to satisfy our weakness; Therefore, Christ prefixeth to this promise, verily, verily I say unto you, a grave and vehement asseveration putting the matter beyond all doubt and controversy. Not that this maketh the promise any surer on his part; but that our weakness and unbelief needeth it, and he condescends unto it, and having given this assurance, expects absolute and entire credit to what he saith. 5. The sight of Christ's glory is the great encouragement and ground of believers confirmation, as being all for them and their good, and letting them see what excellency there is in him to be relied upon; Therefore is there a promise of Nathaneels confirmation by seeing more of Christ's glory. 6. Christ our Mediator is approved from heaven, and he by whom heaven, formerly shut against sinners, is opened; for, it is a part of Christ's glory, that heaven is open with relation to him, testifying an approbation of him, and his acceptance for him and his. 7. It doth also illustrate Christ's glory, and further confirm believers faith, that Christ is Lord of Angels even in his state of humiliation, and hath them ready at his call, as he or his people shall need their service; for, it is also promised they shall see the Angels of God ascending and descending upon the Son of man; or, moving from earth to heaven, and from heaven to earth as he required. 8. All this glory of Christ is further comfortable, when he is found dwelling in our nature with it, yea and delighting in this his condescendence, and to be our kinsman, for, it is promised they should see all this upon the Son of man, showing that the Son of God was also the Son of man, and that he delighted to be so, and therefore doth so often take this title to himself.

In recording this first miracle of Christ, John begins with three occasions thereof; The first and remotest is, a marriage-feast, which is described from the place Cana, a village of Galilee lying at least within a days journey to Capernaum, as appeareth, John 4.46, 50, 52. Called, of Galilee, to distinguish it from another Cana, or, Kanab, in the tribe of Asher, Josh, 19.24, 28. which lay farther off from Capernaum, being near Zidon: It is also described from the time of it, which was the third day, to wit, after the former conferences mentioned, Chap. 1. or after his coming into Galilee, of which Chap. 1. 43. The second and nearer occasion is, that Christ's mother was there; (being, as appeareth, a friend to some of the parties, in that it is not said she was invited, and she is solicitous for the want of wine, ver. 3. and hath some power with the servants, ver. 5.) and that Christ and his disciples were invited to it. Doctrine 1. Christ's practice, being now to enter on his public Ministry, teacheth us not to pass away time, but to be frequently about the employments of our calling; for, he lets few days pass but he is manifesting himself openly by word and work. 2. In Christ's account Marriage is an honorable Ordinance, to which he will not deny his presence and countenance; for, he is at this Marriage, and honoreth it with his first miracle. 3. Feasting, and better fair then ordinary, and calling of friends together at marriage, are lawful, providing the rules of sobriety, prescribed in the Word to such feasts, be observed: And it is not against Christian sobriety in any person to countenance their kindred or friends in marriage-feast; for, there was a marriage, or marriage-feast, (as the word importeth) wherein they had wine, ver. 3. and the mother of Jesus was there, and both Jesus was called, and his disciples, and they came. 4. Albeit men cannot now have alike occasion of inviting Christ, yet this practice may mind us, 1. That married persons do need, and should seek Christ's presence to their marriage. 2. Men in marriage-feasting ought so to carry themselves in the use of their liberty, as they might invite Christ to it, and not to take such profane liberty, as may provoke him not to countenance them. 3. Such as would be kind to Christ, and welcome him, ought to prove! it by their kindness to his disciples also. 4. Christ's working a miracle upon this occasion; teacheth, that in our most cheerful and free times, we would be still mindful of doing all to God's glory, and not omit any occasion of honoring him.

The third and nearest occasion of this miracle, is, the want of wine, occasioned, as would appear, rather through their poverty, and that some of their guests, (and belike Christ and his disciples newly come to the country) had not been expected, then through any excess. Unto this is subjoined the miracle itself, in recording whereof John sets down what past betwixt several parties, in the preparations to it, and manifestation of it; and first we have, by way of preparation, Mary's part with Christ, and his answer; She being sensible of the want, and respecting (as should seem) her kinsfolks credit, and having known many things of her Son, partly by the Angels intimation at his conception, partly by what Simion, and Janna, and John the Baptist had said of him, if not also by his own private information during his private life, that he was shortly to manifest himself by doctrine and miracles: She, I say, knowing this, doth represent the matter unto him for remedy: But he judging of her discourse by her secret thoughts, doth sharply reprove her for thinking to usurp power over him in the works proper to his Godhead, and belonging to his office, and for prescribing of times to him wherein to work, though he were otherwise willing to do the thing. Doctrine 1. Such is Christ's tenderness, that he doth not discover wants, that he may leave men in misery, but that he may take occasion to let the riches of his power, providence, mercy and help be seen; for, their wanting wine, whatever cause it slowed from, was the occasion of this miracle. 2. Very lawful suits and requests to Christ may be ill managed, and propounded; And there may be great ill in Saints ways, then they are aware of, or do see; for it was a very lawful course to go with needs to Christ, and yet he findeth matter of reproof in her so doing: and Albeit Mary seem to deal very submissively, in telling the need, they have no wine, without prescribing, yet Christ, who understood the secret thoughts of her heart, findeth great presumption in it; So Peter little dreamed that Satan should borrow his tongue in wishing well to his Master, till himself told it. Matth. 16.22, 23. 3. Such is Christ's vigilancy, and zeal, and tenderness, that at be discovereth, so he will not bear with faults in those that are dearest to him; for, he faileth not to reprove his own mother. 4. Albeit Mary was blessed among women in being the mother of Christ, yet was she not free of sin, not only Original, but even of actual out-breakings; for, seeing Christ, who could not err, reproveth her, she is not faultless. And this is registrate in Scripture, to prevent men's conceiting of that blessed woman above what is mere. 5. It is an affront offered to Christ's glory, to think that Mary's motherhood gave her any power over him, to direct him in works wrought by his divine nature, or in works of his office of Mediator, or to employ her for that end; for, his reproof taxeth this secret presumption in herself, while as he who was subject to her, as man, during his private life, as to a mother, Luke 2.51. doth now say unto her, woman, not mother, as accounting her to have no motherly authority in the matter of his office; and, What have I to do with thee? thou hast nothing to do to meddle by any motherly power, for as a (supplicant she might) with what I do now in my public office, not so much as to obtain a miracle of me. 6. Christ's saddest reproofs of his people, for their miscarriages in coming to him, ought not to put them out of hope that he will respect their real necessities in due time, as he seeth meet; for, though Christ thus reprove; yet the last part of it, mine hour is not yet come, importeth that it would come, yea, and that he had been waiting for it, and thinking on the matter before she spake. 7. Even when Christ is about to manifest himself; yet our time wherein we would have him work, and his time wherein he will work, are often very different; We are hasty, and would be through straits without any humbling exercise and trial of graces; But Christ looks on these fruit as better then simple out-gate, and our presuming to prescribe to him, is matter of reproof; for, mine hour is not yet come, saith he, reproving Mary, who would have had an out-gate already. 8. Whatever our desires be under wants, yet Christ will not manifest his help, when it would please us best, but when his glory in working may be best seen, and particularly, when our emptiness without his help is most sensibly seen; for, when wine began to be scant, (as the words will bear) and was sparingly distributed, was the fittest time in Mary's account, for keeping the Bridegroom's credit, and hiding the want; but Christ's hour was not come, till the want was better known and felt, and by his so doing, he looks more to the setting forth of his own glory, then to saving the credit of a creature.

Secondly; by way of preparation to the miracle; Mary's part with the servants is recorded, She taking with the reproof, and being humbled, and yet gathering hope from what he said; directeth the servants to give simple and absolute obedience to Christ's directions, that so they might not fall in her fault, and he might do the work. Whence learn, 1. As we are not to think of Mary above what is meet, so we are not to run on another extremity, in not thinking reverently of her, and as becometh; for, John notwithstanding of Christ's sharp word, calleth her Christ's mother still. 2. It is an evidence of a truly gracious heart, and of one that sinneth of ignorance or infirmity, and not of pride or obstinacy, that it taketh with a reproof from Christ, and humbly submitteth to it; for, so doth Mary, in not answering again, though sharply reproved. 3. As Christ by reproving his people's faults, taketh not away ground of hope that he will do them good; So it is the mark of one who taketh kindly with a reproof, that their humility hindereth them not to take advantage, and grip to anything that may give hope; whereas proud discouragement is ready, under a pretence of humility, to cast away all ground of hope when it is reproved; for, humbled Mary her speech to the servants, importeth that she gathered from Christ's word, some ground of hope, which she laid hold on. 4. Such do take rightly with a reproof, and do prove that they are bettered by it, who do labor to prevent the ill they have fallen in, in others as well as in themselves; for, so doth Mary's direction to the servants teach, that she would have them humble and submissive, and not to prescribe. 5. Christ's commands ought to be the rule of our actions, to which we ought to give simple, implicit and absolute obedience, without questioning or murmuring; and the best way to come speed at Christ's hands, is to give him all his will by submission, especially in things outward, and in the time, manner and measure of giving spiritual things also: providing that in things outward, we do not pretend to submission only out of design, to get our will; And in things spiritual, that our submission flow not from careless security, and produce not negligence in the use of means; but that it be a fruit of faith and humility, and a guard to keep the heart from fretting, when it hath done duty; This subjection and submission is held forth in Mary's direction, Whatsoever he saith unto you, do it

Thirdly, John recordeth Christ's part with the servants, which is contained in two directions given by Christ, and their obedience. The first is, to fill up some great vessels (used by them for holding of water for purifying themselves) with water, which they did: And this was by way of preparation to the miracle. The second is, to draw out and carry this wine to the governor of the feast, whose skill was best, and his senses most entire; which they also obey; And this direction presupposeth the miracle wrought by his secret power, and their obedience maketh way to the manifesting of it. Doctrine 1. This manner of the purifying of the Jews, for which they had the water-pots, to have water still in readiness, whether it be understood of purifications enjoined by the Law, or of the multiplied washings brought in among them by tradition, Mark 7.3, 4, &c. doth teach; That Apostates and such as have lost the life of Religion, may yet be unwilling to quit all show of Religion, but may hold up external ceremonies, yea may be ready then to multiply them most, as quieting anything of a natural conscience that is left, and as being very easy, and craving no inward exercise of the heart; for, so was the manner of the Jews, in their declining times. 2. It is not in vain to wait for anything Christ giveth hope of by his Word, for he will make it good in due time; As here, the want of wine is supplied by miracle, of which he gave some hope by his speech to his mother. 3. Christ doth not deceive people in the good turns he doth for them, but they are all real, and every circumstance of them being marked, doth confirm the same, and set out his glory; Therefore, are the circumstances so narrowly marked, to set out his glory, in proving that there was no deceit in the miracle; the water-pots, and not hogsheds, where wine dregs might have given some relish to water, do prove there was no jugglery; their matter, being of stone, not capable of the sent of former liquor, confirmeth the same; their great capacity prevented suspicion of stealing in of wine, which might have been suspected of lesser vessels; his employing of the servants, and not his disciples, takes off any suspicion of collusion; his sending it to the Ruler, or orderer of the feast, without so much as tasting it himself, shown how certain he was of the thing. 4. Where ever Christ cometh, he is worthy of his own room, and doth liberally recompense any entertainment he, or his receive from any; for, whether his presence and his disciples (being beyond the number of guests expected) occasioned the want or not; yet he paid his dinner well with abundance of wine in six water pots, containing two or three firkins apiece. 5. Miracles wrought by Christ for confirming his doctrine, were such works as were useful and profitable to men; such as this here. Whereby he would condemn such as boast of idle and useless miracles, serving for no profit, which favor not of Christ, not of power from him, nor of his doctrine, to be confirmed by them; And by this also he would prove himself to be the merciful Savior of sinners, in that he manifests himself to be God by these works and the like, when he might have proved it by sad judgments on sinners. 6. It is no difficulty for Christ to work the greatest work he pleaseth, and to make a change from worse to better; for, this miracle is wrought immediately by his Godhead, without so much as a word, only he bids them fill water and draw wine. 7. Christ, in his deepest humiliation and abasement, is full of Majesty, and he knoweth how to get instruments to do him service when he pleaseth; yea, he can bow their hearts, who in appearance know nothing of him, to be foot and hand for his work; for, being in the form of a servant, yet these servants, who knew him not, as would seem, obey all his directions, how useless — like soever they seemed to be.

Fourthly, John recordeth the Ruler of the feasts part, whereby the miracle was manifested, he wondering at the goodness of the wine, and not knowing whence it was, calleth for the bridegroom, and ascribeth this provision to his prudence, (rather as may be conceived, then to his parsimony) which was not ordinary at such occasions; with which we are to conceive, that the servants who knew the matter (as is said here) did make the miracle manifest, as appeareth from v. 11. What the Ruler saith, of giving of wine to men who have well drunk, is to be understood, not of excess, but of drinking to satisfaction. However, it is but a simple narration without an approbation on Christ, or his pen-man's part. Nor did Christ, by affording so much good wine to them, who had already drunk so much, give any evidence of his allowance of intemperance, for he had another end in it, v. 11. And besides, all the creatures which men daily consume by excess, are his gift by common Providence, to which men's excess and abuse cannot be imputed. But it is a man's duty, to look on Christ's liberality as a trial to his sobriety. Doct. 1. Christ's works, when they are rightly considered, will be found worthy of commendation, and albeit the worker were not known, yet they will commend themselves; for, the Ruler commendeth the wine, when he knew not whence it was. 2. In a miraculous transubstantiation, or change of one substance into another sense will be judge and bear witness to it; for, the Ruler having tasted the water that was made wine, findeth by his taste that it is wine 3. Ignorance of Christ's hand in a work, makes men to ascribe it to others, and so take Christ's glory from him; for, the Ruler called the Bridegroom, and ascribed it to him. 4. In the comparison which the Governor of the feast maketh betwixt other men's way, and the Bridegrooms, which was indeed Christ's work, we have a fit resemblance betwixt the fashion of the world and Satan, and Christ's way; They set out their best commodities first, but worse come after, but Christ in his dealing, may begin more harshly, but he is still the longer the better.

This History is closed with Johns observation upon the miracle, that for order, it was the first, that the place was Cana of Galilee, that the fruit of it was, the setting forth of the glory of his Godhead, and confirming his disciples in their faith in him. Whence learn, 1. Christ did begin to work miracles, not in his infancy, nor in the time of his private life, but when he entered to his Ministry, and to publish his doctrine which his miracles were to confirm; for, John saith not only, this was the first miracle he did in Cana, though that was true, but. This beginning of miracles did Jesus, as being simply the first. 2. Christ doth not choose persons or places for manifesting himself in or to them, as men or carnal reason would judge, nor will he stand to manifest his glory in an obscure place, and by so doing, make it famous; therefore it is again marked, that he did this in Cana of Galilee, now made famous, of an obscure village, by his working. 3. Christ's glory is his supreme end in all his working, to which all other ends and effects must be subordinate; for, he did this, and manifested forth his glory. 4. The end of Christ's miracles was to set forth his own proper glory of his Godhead, as principal Agent of them, though his Manhood sometime concurred as a Minister in the work: for he manifested forth his glory, as doing this by his own power; whereas Prophets and Apostles were but instruments in what was done by them. 5. It is a part of God's glory, that he only can work a true miracle, and neither Satan not any instrument by their own power; for, in this miracle he manifested his glory proper to him as God. 6. One work and miracle of Christ doth set forth his glory much, being well considered: for, by this one, he manifested forth his glory; for, in it shined the glory of his Omnipotencie, and of his Liberality; by it he declared that he is a Supplier of wants whetever he cometh; that he can bring excellent things out of that which is naughty; that he can make things more comfortable then they are in their own nature; that it is he who turns water into wine, and sorrow into joy; that he made that change betwixt water and wine in a moment, which nature doth but in a year, by making water to fructify the vi • e. 7 Such as have believed in Christ, will be needing daily confirmation of faith, and will get it: And such as have got good by his Word, and believed it, shall also find confirmation from his working; for, his disciples, who were already called, chap. 1. get new confirmation, and believed on him. 8. A right sight of Christ in his glory and properties, is a notable help to faith and calleth for it at our hands, whereas narrow thoughts of him feeds unbelief; for, he manifested forth his glory, and his disciples believed. 9. Beside the common use of Christ's works and benefits, which the world gets; it is the privilege of disciples to get spiritual advantage thereby also, for when the banqueters got wine by this miracle, the disciples got more faith also.

Here, in the second part of the chapter, we have Christ's departure from Cana to Capernaum, with his company in going thither, and his short abode there, occasioned, as appeareth from v. 13. by the near approach of the Passover. It is not needful to inquire what his errand was there, and upon what occasion his mother and brethren went with him; whether because Joseph was now dead, and so he took care of his mother, or because they would convey him on his way, or because his brethren were to go up to Jerusalem with him; only this voyage was before that, Matth. 4.13. when he came to dwell in Capernaum, for then John was cast in prison, Matth. 4 12. but now he was not, as appeareth from John 3.24. Doct. 1. Christ was content to submit himself to the wanting of a certain abode and settled dwelling in the world, that he might sanctify our pilgrimage, and tossed condition to us; and to invite his followers willingly to be removed or tossed from place to place, as he hath service for them; so much are we taught by this his removal. 2. Christ hath errands in eminent places, as well as obscure, and will not despise eminent persons or places for their eminency, more then the base for their baseness; and he can make the work of his Kingdom in a land advance from obscure beginnings and places, to be more eminent and conspicuous; So much may we gather from Christ's going out of obscure Cana to Capernaum a chief City in Galilee. 3. As it is wisdom in Christ's own to go still in his company, so others also may be with him so long as his way and theirs lieth together, • or when he is working gloriously, and his Gospel hath credit; for, after this miracle, we find not only his mother and disciples, but his brethren or kinsfolk with him, who yet believed not in him, John 7.5. 4. Christ may stay longer or shorter while, and do little or much in a place as he pleaseth; And particularly, he stayeth or removeth according as may contribute to advance the great work of his glory, and of sinners salvation; for, he continued there not many days, as having more to do at this time in Jerusalem.

Followeth, Christ's going up to Jerusalem at the Passover, and (which is the first branch of this part of the chap. ) his purging of the Temple, wherein he fulfilled that prophecy, Mal. 3.1, 2, 3. in the beginning of the solemn execution of his office; and declared his glory as much as in the former or any miracle, having not a lifeless creature in its obediential subjection to work upon, but Satan acting in malicious men to oppose him; The pretext of this abuse, which he reforms, was taken partly from the Law, Deut. 14.23, 24, 25, 26. requiting, that those who dwelt far off, should bring money and buy their sacrifices at Jerusalem; partly, from the condition and other ordinances of the Jews; as of old the males, from twenty years old and upward, did pay half a shekel to the Lord, according to the Law, Exod. 30.12, 13, 14, 15. So we find that practice continued, 2 King. 12.4. 2 Chron 24 9. beside other voluntary oblations of all sorts of persons, which are frequently mentioned in the Old Testament, all which did occasion the necessity of changing greater coin into lesser, as the word in the Original signifieth. Others of them living in divers countries, needed to have their strange coin changed into cur • ant money to buy sacrifices. Now the covetousness of the Rulers brought these things into the outer Court of the Temple, under a pretext of having them near at hand to the people, and that the cattle that were there, had been already overseen by the Priests to be perfect: if not also, that they were more acceptable which were bought there. These corruptions Christ reformeth, partly, by terror and force; driving the men and their cattle out with a scourge made (belike) of the cords wherewith they led and tied the cattle, and overthrowing the Tables with the money; and partly, by his word, commanding some to take away their commodities, and forbidding all to profane the Temple with their merchandise. What is here said concerning the Temple, is not to be applied to places set apart for public worship under the Gospel; (for, however it be a fault to apply such places to common and profane uses, especially to the impeding of public worship, except in the case of necessity, yet they are not typically holy as the Temple was) but to the Church of Christ. Doct. 1 The observation of Easter and such like days is a Jewish rite, proper to them, and not belonging to the Christian Church; for, John, who wrote last, knew it for no other then the Jews Passover, or, a feast of theirs. 2. Christ our Lord went up to Jerusalem at the Passover, in obedience to the Ceremonial Law, yet in force, Exod. 34 23. and that he might take occasion in the concourse from all places in this public time, to publish his office and doctrine. By the first, to teach us condescendence and reverence to all the Ordinances of God, and by the second, that we should neglect no occasion of promoving the honor of God in our stations. 3. Great abuses may creep into the visible Church, and corruption may get far in; for, so was it here, He found in the Temple those that sold oxen and sheep, &c. This one was the fruit of many more. 4. The covetousness of Church-men is the great breeder and entertainer of abuses and corruptions in the House of God, whatever be the pretences they are cloaked with; for, this was the rise of the abuses here. 5. There is no hope of reforming abuses in the Church, till Christ come and take order with them; and when such as should see to it, will not, Christ will find a way for it, though he will not approve of men's following any unlawful course, or to which they have not a calling to promove this; for, here Christ cometh to purge, and when the Civil Magistrate was Heathen, and cared not for Religion, and the ordinary Church rulers had an hand in the transgression; yet Christ doth it by his absolute Authority, as Lord of the house. 6. When other means fail, Christ can use violent remedies, and by plagues put sinners from their courses; Yea, when he cometh to reform, he may see it just to smite the very creatures for sinners cause. So are we here taught, in that by force, be drave them all out of the Temple, and the sheep, and the oxen 7. Our Lord's face is very terrible when he is angry, even in his abasement; and a weak mean of Reformation in his hand, and assisted with his power and terror, will serve the turn; for, when he had made a scourge of small cords (more fit in appearance for affrighting children, then for this work) he drave them all out, and none durst resist him. 8. It is the duty of all such as are employed in a work of Reformation, to testify their zeal and integrity, by not minding or seeking their own things under pretext thereof; so much doth Christ: practice teach, who poured out the changers money, and overthrew the Tables, but put none of it up. 9. There ought to be no tryfling nor composition in the matter of corruptions in the House of God no less must satisfy then putting them out at doors, as here Christ doth. 10. Corruptions, even after they have been cast out by Christ's own hand, may yet creep in again into the House of God; in which case Christ will deal more severely; for, Christ, having purged the Temple in this first year of his Ministry, hath it again to purge of the same evils, Matth. 21.12, 13. in the last year, where, instead of an house of Merchandize, he chargeth them with making it a den of thieves. 11. Reformation will not be through, when only force and violent remedies are applied to purge, unless instruction be joined with it, to take out the roots of corruptions out of men's minds, and to make them willing to concur and reform themselves; for, Christ joineth his Word here, bidding some take these things hence, and warning all not to abuse his house. 12. As Christ is Lord and heir of his Fathers house, the Church, Heb. 3.6. and therefore careth for it; so all who have relation to God as their Father, their heart will rise in his quarrel, when his honor, house or service are wronged, nor can they endure the presence of what desireth his house; Make not, saith he, my Fathers house an house of merchandize. 13. Albeit men would pass over faults done to God's house, and bear with them, yet Christ will not, but in due time will see to the redressing of them; as here we see in this instance. 14. Things lawful, being done in a wrong time and place, become sin, as it is also unlawful to spend what is dedicated to God, in common or profane uses; both which are reproved in this, Make not my fathers house, dedicated to him, an house of Merchandize, though Merchandize be lawful in its own time and place.

Unto this is subjoined the observation and use the disciples got of it. The Spirit suggested to them that passage, Psal. 69.9. at that time, or afterward, and let them see it was then accomplished in Christ, though it had its own verity in David the type Whence learn, 1. It is the property of disciples to construct well of Christ's working, and get a right sight thereof how rude and tumultuous soever it seem to others; for, so do the disciples here. 2. Christ's working will be well constructed, and tend to edification when his Word and working are compared together, as the disciples are led to do. 3. Such as are faithful disciples, and conscientious hearers, have the promise of a sanctified memory, by the Spirits bringing Scriptures to their remembrance as they need; for, thus it was, that his disciples remembered that it was written, &c. Yet we ought in this to guard against neglect of searching Scripture, expecting somewhat to be suggested; against leaning to the suggesting of it, as the reason why we fasten faith on it, rather then if we found it by search agreeing with our need, which were to make it no divine Scripture to us, but when it is suggested; and against Satan's delusions who may suggest Scriptures, unto souls taken with this way, under false glosses. 4. Much is spoken of Christ in the Old Testament under types, and it should be our care in reading it, to understand these types well, and see Christ the truth in them; for, so do the disciples see a Prophecy of Christ held forth in the profession and practice of David the type. 5. Zeal, providing it be according to knowledge, Rom. 10.2. is a commendable grace, when men are employed about right things, not negligently and for the fashion, but affectionately. As herein Christ hath given us a pattern, who excelled in all graces, and particularly, that of zeal. 6. As God's house, and the matter of his Kingdom and Ordinances, are the chief object of zeal, which should be balanced with meekness in our own matters; so true zeal is the only right and acceptable principle of Reformation; and men will go no further in the study of Reformation, then there is zeal or indignation against what dishonoreth God, and love to that which honoreth him; for, upon this principle did Christ reform; and he was affected with the zeal of God's house. 7. Albeit true zeal do trust God with caring for his own affairs, and so is neither diffident nor hasty, yet the nature of it is to be a spending grace, and it will affect the person with pain, till what is amiss in God's house be rectified; And it will incline a man, having God's call, to stoop to meanest employments, and to fear no hazards in carrying on God's work; for, The zeal of thine house hath eaten me up, and Christ evidenced how much his zeal affected both body and mind, by abasing himself to this mean employment of scourging out beasts and men, and by exposing himself to their fury, if he had not been armed with divine terror. 8. Albeit that zealous instruments were removed, and love and zeal among men should decay, and they neglect and become careless of the matters of God; yet Christ never wanteth zeal to resent and redress the wrongs done to God's house; for of him it is still true, The zeal of thine house hath eaten me up.

Followeth in the second branch of this part of the chapters Christ's conference with the contentious Jews, even these (it seems) who were driven out, who being put to the door, and he drawing back his terror, they (in these verses) begin to question his authority to do as he had done. For, seeing these that were in power did tolerate these things they reckon that it was boldness in him to undertake it, unless he had an extraordinary calling, or were the Messiah, and if so he were, they desire a proof of his Commission by some sign. Christ in answering, remits them (but in dark terms) to his death, which he foresaw and would permit them to put him to, and to his Resurrection, to prove that he was the true Messiah, and Savior of sinners. Doct. 1. A work of Reformation of God's house, will never want opposition from corrupt men, even when Christ and his terror is eminently seen in it; for, Christ met with opposition thus far, that we should not stumble when we meet with more. 2, Obstinate wicked men, and especially polluters of the House of God, will hardly be reformed, however they be convinced; for, these Jews answer again, or except against what he did, now when terror had driven them out, and they had nothing to say. 3. Whatever pretences men may have, wherewith they think to palliate their corruptions in God's service, and make them plausible, yet when Christ cometh, he will make their greatest Patrons speechless in that cause; for, they are put to the door with silence, and when they would carp most, they dare say nothing in defense of the corruptions themselves, only they question his authority to purge them out 4. When men's hearts are once hardened in ill courses; even a shake with the terror of God will not gain them, but so soon as the fit is over, they will not fear impudently to speak against Christ; for, so do they when he draweth back his terror. 5. When enemies of Reformation cannot justify their own faults, they will rather quarrel the calling of Reformers, then yield to the convincing truth held out by them; for, their question importeth their questioning of his calling to do this, since he had given no sign for it. 6. Enemies of Reformation and unbelievers are not content with warrants from the Word, nor with such confirmations as God prescribeth, unless they get signs of their own carving; for, it was not their fault simply to s • ek a sign, seeing Christ was to confirm his authority and doctrine by signs, but that (beside that they had no intention to believe however) they were nothing at all wrought upon by the Word; fore •• ing this, no • are they content and convinced by he sign Christ had given now wrought upon themselves, in that one man had chased them all, being overcome wi • h the conscience of the filthiness of their fact, and the sense of his Majesty. 7. No man ought to undertake a work of Reformation, but he who hath a calling thereto, and can instruct it by evidences suitable to the nature of the calling he claimeth to; for, this Question doth import, that if Christ could not prove his • uthority, he had done unwarrantably, though the action were good in itself. 8. Christ did foreknow all his own sufferings, and would not hinder, but willingly permitted them to come on, and underwent them; for, Destroy this Temple, is not a command of Christ; but a Prediction foretelling their malice, and a permission to them to do their uttermost. 9. The malice of superstitious and greedy enemies of Truth and Reformation, will be satisfied with no less then the lives of Reformers; and as God permitted Christ to be killed, so he may permit the lives of notable Reformers to be taken by enemies, that so they may be made conform to their head, and that their sufferings may be a seal and testimony to their doctrine; for, Destroy this Temple, doth import, that he knew no signs would satisfy them, but to have him killed, hereby also teaching all his followers, what to expect in doing the like work. 10. Christ foreknew that he would not succumbe in his sufferings, but would overcome death, and all the malice of his enemies, by giving them their will, and then rising again the third day by his own power, as it accordingly came to pass: for, saith he, Destroy this Temple, and in three days I will raise it up. 11. Christ's Death and Resurrection from the deal, is an infallible sign that he is the Messiah and true Redeemer of sinners, having authority to order abuses in his own house; for, herein he did the works of the Redeemer of sinners; and triumphed over death, and proved himself to be God, Rom. 1.4. therefore doth he remit them to this sign, to prove his authority.

These Jews mistaking Christ's speech, do again carp, supposing he had meant of the material Temple. But John cleareth Christ's meaning, whereas they (as would appear) were lest to their mistakes. Whence learn, It is God's judgment on haters of truth, that Christ speaketh in parables to them; and that they are given up to mistake and carp at him, and are left in their mistakes, for, so fared it with these Jews, to whom Christ spake of his body under the name of the Temple. 2, As it is no new thing to see men wrest Christ's speeches, so a main cause of men's mistakes in Religion, is, when they understand figurative speeches, as if they were proper; for, the Jews err, in taking what Christ spake of his body under the name of the Temple, the type thereof, as if it had been spoken of the type it self. 3. A work of Reformation is a work of great difficulty, and may encounter with much opposition and many delays, before it be perfected; for, so much doth the Jews exception against Christ's words, taken in their own sense, import, Fourtie and six years was the Temple in building, reckoning all the time betwixt Cyrus edict, of their laying the foundation, and the sixth year of Darius, wherein it was finished, after many delays, Ezr. 6.15. Or, however their supputation hold, yet it was certainly long in building. 4. Men do mistake Christ, (take his words as they will,) when they measure his power by their carnal reason: for, take them even in their own sense, it was not impossible for him to rear up the Temple in three days, since he was God, and did undertake a greater work, even to raise up his own body from the dead. 5. Scripture doth expound itself, and what is dark in one place, is cleared in another; for, John doth here clear Christ's meaning, He spake of the Temple of his body. 6. Christ's body is the truth of that type of the Temple; for, as God did declare the Temple to be his dwelling place, so in him dwelleth the fullness of the Godhead bodily: As the Temple was the trysting place, whese sinners found God in the Mercy-seat, and where he gave out his Oracles; so in Christ incarnate God is to be found reconciled with sinners, and he is to be heard, revealing the Father and his mind; And, as the Temple was a magnificent stately Palace, yet more glorious within then in outward show; so also was Christ's body and human nature, framed by the finger of the Holy Ghost, without original corruption, and filled with excellent endowments, and the inhabitation of the Godhead; therefore is his body spoken of under the name of the type, and called, The Temple of his body.

John recordeth the use the disciples got of this conference, not presently, but after the Resurrection of Christ: Namely, that then this passage is brought to their remembrance, and they were coofirmed in the faith of this and other Scriptures, which spake of his Resurrection. Whence learn, 1. Even true disciples may be such babes in knowledge, that for a long time they will little understand what Christ saith: for, it was long before the disciples took up the meaning of this passage. 2. It is a mark of true disciples, that however they be ignorant, yet they will not carp at what they understand not, as enemies do, but will in silence reverence all that Christ saith; for, when the Jews quarrelled, v 20. we find them silent. 3. Disciples may hear that at one time, the understanding and benefit whereof may be reserved to begotten by them at another time, and that (it may be) long thereaf • er; for, When therefore he was risen from the dead, his disciples remembered that he had said this unto them, &c. 4. The doctrine of the Cross, and of victory and deliverance from the same, even when it seemeth to prevail most over the sufferer, is a doctrine which disciples are slowest to learn and believe of any, because of their carnal conceptions of Christ and his Kingdom, and of their discouragement when these are disappointed: for, it was when he was risen from the dead, that the disciples remembered, and understood, and believed this doctrine as they ought; See, Luke 24, 45, 46. And thus also is the lot of his members ofttimes judged of. 5. As Christ will accomplish in due time what he hath spoken; so the event of matters being compared with the Scripture, will clear many mistakes, and be a notable confirmation to faith, and an exposition of many Scriptures: for, When he was risen, they then remembered and believed this and other Scriptures. 6. The doctrine of Christ was agreeable to the Scriptures, and both alike sure; it being all one to have his mind in Scripture, and to have himself speaking immediately, seeing he is the Author of bo • h; for, They believed the Scripture, and the word which Jesus had said, as being both alike sure, and to one purpose.

Lastly, in this part of the chapter, John recordeth some further of Christ's proceedings at this feast; that he wrought such miracles, as drew divers to profess faith in him, whose profession he would not trust, as knowing well what they were, as he doth all men, even what is most inward and secret in them, and that of himself, without any information from others. Whence learn, 1. Albeit Christ will not satisfy the curiosity or tempting humors of men; yet he will not deny to work whatsoever may be needful for the confirmation of the faith of his own: for, though he would grant no present sign to the contentious Jews, v. 18. yet he did miracles in Jerusalem at the Passover, in the feast day, though it be not recorded in particular what they were; hereby also giving us to understand, that when Christ cometh to work a work of Reformation, (as here) he may sometime second it, (not with miracles now, but) with notable and wonderful works of Providence, to gain credit to his work, and faithful instruments about it, and, it may be, to quash the fury of malicious opposites. 2. It is not unusual for some natural men to be so far affected with Christ and his working, as to be convinced in their judgment of some excellency in him, and be drawn to profess some sort of embracing of him; and yet they remain still in nature, and unconverted; for, many believed in his Name, or professed to do so, who yet were unsound, as the sequel cleareth. 3. It is a clear evidence of unsoundness, when Christ's works are the chief thing, drawing men to profess faith, and not his Word, revealing his nature and properties: for, such was their faith, They believed, because they saw the miracles which he did. Such converts are not affected with their own misery and Christ's mercy, and so have not a right principle; and Christ's works will not be always alike glorious, and so their affection bottomed on that, will ebb and flow, and at last evanish. 4. As Christ no sooner begins to reform, but Satan in enemies will be raising storms, and laying snares for him, in which unsound converts will not prove trusty, nor back him, but be ready to turn enemies; so it is wisdom in trying times to be wary whom we trust, even of Professors: for, Jesus did not commit himself unto them, that is, seeing hazard appearing, he would not familiarly converse with them, as men to be confided in: for, he kept but one Judas of such, and he betrayed him. 5. Albeit we cannot infallibly discern of Professors, before they discover themselves, yet Christ knoweth hypocrites before they discover themselves to men; for, he knew all men, and them among the rest, so as not to trust them. 6 Christ's discovering of one or more hypocrites, is a document to all to take heed to themselves, as being seen and known of him: therefore is his knowing them expressed in a general, He knew all men, 7. Christ's knowledge of men is not conjectural, or by report, but certain, as being by and from himself as God: for, he needed not that any should testify of man. 8. Christ doth infallibly know what is in-most, or most secret and hidden in man, the thought whereof should excite all to self examination, and be an encouragement to the sincere; so much is imported in this reason, For he knew what was in man.

The occasion of this Conference and Sermon of Christ, is, Nicodemus (a Pharisee, and not one of the common sort, but a Ruler and Member of the Council) his coming to Christ by night, and in his discourse giving him reverent titles, and testifying that he and the rest of the Pharisees were convinced by Christ's miracles, that he was a teacher sent of God, however their malice drave them over the belly of their light. Whence learn, 1 So great is the excellency of Christ, and the riches and efficacy of his grace, as he cannot only convince, but will even, (when he pleaseth) convert and draw in greatest enemies to him: for, Nicodemus a Pharisee and ruler of the Jews came to Christ, and albeit the beginnings were but small, yet they came to further maturity afterward. 2. Even Persecutors and haters of Christ may be so for convinced of his excellency in his Ministry, as in cold blood they will be forced to see God shining in it; for, saith Nicodemus in name of his associates, the Pharisees and Rulers, Rabbi, we know that thou art a Teacher come from God: and the like thoughts may men be forced to have of his working and presence in and with good Ministers, who yet have not found enough evidences of grace for all that. 3. There may be alike conviction and light in men's mind, which yet doth not work alike on their will and affections; but many who know as much as others, being left to the natural corruption of their hearts, do yet sit still, when these others by the power of grace are drawn to Christ; for, saith Nicodemus, we know, &c. and yet only he came to Jesus. 4. Great places, and honor, and credit prove ofttimes great snares to men, to hold them from Christ, or from such an open avowing of him as becometh; for, Nicodemus came to Jesus by night, as fearing to lose his place and reputation with the rest, or to sustain some damage, or being unwilling to be found ignorant, and one that needed come to be taught. So great cause have men to be content with their mean estate which hideth them from many snares, and to pity and have charity to others who have greater temptations. 5. Men may seem to have very high thoughts of Christ, who yet come far short of that estimation that is due to him; for, all he saith is, Rabbi, thou art a Teacher come from God, or, an extraordinary Teacher, whereas he was God over all. 6. Christ's miracles were known, even to enemies, to be done by no jugglery, and to be such as could be wrought only by divine power, and to be a proof of his authority; for, it was acknowledged, no man can do these miracles that thou doest (of which see chap. 2.23.) except God be with him.

Followeth the conference itself, and Christ's instructing of this Pharisee; wherein, first, he presseth the necessity of regeneration, ver. 3. Secondly, meeting with an ignorant scholar, he repeats and explains the way of this birth, ver. 4, 5, 6, 7, 8. Thirdly, Nicodemus continuing yet ignorant, is rebuked for the same, and for the unbelief common to him with the rest of the Pharisees, ver. 9, 10, 11, 12. Fourthly, he leads Nicodemus up to the knowledge of himself, as the only revealer of spiritual mysteries, and author of salvation through faith in him, ver. 13, 14, 15. Fifthly, this way of salvation, and the certainty thereof, is confirmed and commended from the love of God in sending Christ for that end, ver. 16.17. Unto which is subjoined the condemnation of such as shall, by unbelief and delight in their sinful ways, reject this remedy, ver. 18, 19. Proving that it is their evil deeds which makes them so to do. ver. 20, 21.

In this verse Christ begins with this Pharisee at the first principles of Religion, and by a grave asseveration teacheth the necessity that all men have of a change by regeneration, if they would expect to enjoy a part either in the Kingdom of grace or glory, for so this Kingdom of God may be extended to signify. It is said Christ answered, and said this to him, either because Nicodemus had moved a question concerning this matter unto him whom he had called a Teacher, ver. 2. though it be not recorded, or because Christ saw his need, and answered to it, by applying fit remedies, and seeking to cure all his ills at the root. Doctrine 1. Christ is very meek to such as come to him, though with many weaknesses, and will not sails to take pains upon them to bring them further up; for, though Nicodemus failed in acknowledging him only for a Teacher, and stealing to him by night; yet Christ passeth over all this, and considering his need, doth teach him. 2. The great business of men, especially professing themselves scholars at Christ's school, should be to know the way of salvation, and how to be in a state of grace, and in the way to glory; for, so much doth Christ's grave and doubled asseveration in pressing this point, as most necessary, and his propounding the want of a part in this Kingdom as a certification sad enough, whatever a man have else, teach us. 3. Every man by nature (be he in appearance better or worse) is out of the state of grace, and unmeet for glory, till a change be wrought. So much doth Christ gravely assert, Verily, verily, I say unto thee, except a man (be who he will, an Epicure, or Civilian, or painted Pharisee, a gross sinner, or under the power of original and heart corruption only) be borne again, he cannot see, (or enjoy, or partake of, or, as it is, ver. 5. enter into) the Kingdom of God. And by this doctrine, Christ puts this Pharisee from all conceit of himself, by discovering his danger of perishing, that so he may become teachable. 4. For working of this change in man, man's nature is not in such a condition as needs some reparation only, but is wholly corrupt; Not will a bare acknowlegment of Christ, nor a moral reformation of carriage and principles, nor common gifts and graces serve a man's turn, unless there be a change of the whole man from the state of corruption to the state of holiness, and a restauration and renovation, in some measure, of that image of God wherein he was created; for, a man must be born again, or, the second time, (as Nicodemus expresseth it, ver. 4.) before he be right. The word rendered again, signifieth also to be born all of new; as a man going to build his house better, razeth it to the very bottom to lay a new foundation, and as a man beginning to declare a matter from the very original and first rise of it, and so Luke useth the word, Luke 1.3. 5. This change and renovation is called a birth, with allusion to a man's being born of his mother, because of many resemblances betwixt the one and the other. As, 1. As a child is not born without some pain, so every true convert finds some pain, in less or more degree, in working this change; and they who find least at first, may meet with more afterward. 2. As in a birth, a new creature is brought forth; So in regeneration there is (not a new substance of soul and body, but) a new nature communicate, in the renovation of the faculties of the soul and of our nature, and not a parching up of the old. 3. As in a birth, there is a perfect creature brought forth in respect of parts; so regeneration goeth through the whole man, and worketh a change upon it. 4. As it is not a birth, when there is never so much pain, and yet there is nothing brought forth; so convictions, terrors, challenges of conscience, and a spirit of bondage, will not prove a man regenerate, unless these beginnings contribute to, and be followed with the bringing forth of this new creature, 5. As in a birth, the creature is brought forth, living, endued with properties, inclinations and dispositions agreeable to the nature that began it; so by regeneration there cometh a principle of new life, whence flow