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account given above by Theophylact: viz. "John the evange list was cousin to our Lord Jesus Christ according to the flesh: for Joseph, the spouse of the God-bearing Virgin, had four sons by his own wife, James, Sinon, Jude, and Joses; and three daughters, Esther, and Thamar, and a third, who with their mother was called Salome, who was given by Joseph in marriage to Zebedee: of her, Zebedee begot James, and also John the Evangelist." The writer of the MS. professes to have taken this account from the commentaries of St. Sophronius.

This evangelist is supposed by some to have been the bride groom at the marriage of Cana in Galilee; see chap. ii. 1. John was with our Lord in his transfiguration on the mount, Matt. xvii. 2. Mark ix. 2. Luke 1x. 28. during his agony in the garden, Matt. xxvi. 37. Mark xiv. 33. and when he was crucified, John xix. 26.

He saw our Lord expire upon the cross, and saw the soldier pierce his side with a spear, John xix. 34, 35.

He was one of the first of the disciples that visited the sepulchre after the resurrection of Christ; and was present with the other disciples, when Jesus showed himself to them on the evening of the same day on which he arose; and likewise eight days after, chap. xx. 19-29.

In conjunction with Peter, he cured a man who had been lame from his mother's womb, for which he was cast into prison, Acts iii. 1-10. He was afterward sent to Samaria, to confer the Holy Ghost on those who had been converted there by Philip the deacon, Acts viii. 5--25. St. Paul informs us, Galat. ii. that John was present at the council of Jerusalem, of which an account is given, Acts xv.

It is evident that John was present at most of the things re. Jated by him in his Gospel; and that he was an eye and ear witness of our Lord's labours, journeyings, discourses, miracles, passion, crucifixion, resurrection, and ascension. After the ascension he returned with the other apostles from Mount Olivet to Jerusalem, and took part in all transactions previous to the day of Pentecost; on which time, he, with the rest, partook of the mighty outpouring of the Holy Spirit, by which he was eminently qualified for the place he afterward held in the Christian church.

Some of the ancients believed that he went into Parthia, and preached the Gospel there; and his first epistle has been sometimes cited under the name of the Epistle to the Parthians.

Irenæus, Eusebius, Origen, and others, assert that he was a long time in Asia, continuing there till Trajan's time, who succeeded Nerva, A. D. 98. And Polycrates, bishop of Ephesus, A. D. 196, asserts that John was buried in that city. Jerom confirms this testimony, and says that John's death happened in the 68th year after our Lord's passion.

Tertullian and cthers say, that Domitian having declared war against the church of Christ in the 15th year of his reign, A. D. 95, John was banished from Ephesus, and carried to Rome, where he was immersed in a cauldron of boiling oil, out of which, however, he escaped unhurt: and that afterward he was banished to the Isle of Patmos, in the Egean Sea, where he wrote the Apocalypse. Domitian, having been slain in A. D. 96, his successor, Nerva, recalled all the exiles who had been banished by his predecessor: and John is supposed to have returned the next year to Ephesus, being then about 90 years of He is thought to have been the only apostle who died a natural death, and to have lived upwards of 100 years. Some say, having completed 100 years, he died the day following. This Gospel is supposed by learned men to have been written about A. D. 68 or 70, by others A. D. 86, and by others A. D. 97, but the most probable opinion is, that it was written at Ephesus about the year 86.

age.

Jerom, in his comment on Galat. vi. says, that John continued preaching when he was so enfeebled with old age, that he was obliged to be carried into the assembly: and that not be ing able to deliver any long discourse, his custom was to say, in every meeting, My dear children, love one another! The holy virgin lived under his care till the day of her death; which is supposed to have taken place 15 years after the crucifixion.

John is usually painted holding a cup in his hand, with a serpent issuing from it: this took its rise from a relation by the spurious Procorus, who styles himself a disciple of St. John. Though the story is not worth relating, curiosity will naturally wish to be gratified with it. Some heretics had privately poisoned a cup of liquor with which they presented him! but after he had prayed to God, and made the sign of the cross over it, the venom was expelled in the form of a serpent! Some of the first disciples of our Lord, misunderstanding the passage, John xxi. 22, 23. If I will that he tarry till I come, what is that to thee? believed that John should never die. Several in the primitive church were of the same opinion and to this day his death is doubted by persons of the first repute for piety and morality. Where such doctors disagree, it would be thought presumption in me to attempt to decide, otherwise I should not have hesitated to say, that seventeen hundred years ago, he went the way of all flesh, and instead of a wandering lot in a miserable perishing world, is now glorified in that heaven, of which his writings prove he had so large an anticipation both before and after the crucifixion of his LORD.

Eusebius, (Hist. Eccles. Wb. iii. cap. 24.) treats particularly of the order of the Gospels; and especially of this evangelist

Preface.

his observations are of considerable importance, and deserve a place here. Dr. Lardner has quoted him at large, WORKS; vol. iv. p. 224.

"Let us," says he, "observe the writings of this apostle, which are not contradicted by any. And first of all must be mentioned, as acknowledged of all, the Gospel according to him, well known to all the churches under heaven. And that it has been justly placed by the ancients the fourth in order, and after the other three, may be made evident in this manner. Those admirable and truly divine men, the apostles of Christ, eminently holy in their lives, and as to their minds adorned with every virtue, but rude in language, confiding in the divine and miraculous power bestowed upon them by our Saviour, neither knew, nor attempted to deliver the doc trine of their Master with the artifice and eloquence of words. But using only the demonstration of the Divine Spirit, working with them, and the power of Christ performing by them, many miracles, they spread the knowledge of the kingdom of heaven all over the world. Nor were they greatly concerned about the writing of books, being engaged in a more excellent ministry, which was above all human power. Insomuch that Paul, the most able of all in the furniture both of words and thoughts, has left nothing in writing, besides some very short (or a very few) epistles; although he was acquainted with innumerable mysteries, having been admitted to the sight and contemplation of things in the third heaven, and been caught up into the divine paradise, and there allowed to bear unspeakable words. Nor were the rest of our Saviour's fol lowers unacquainted with these things, as the seventy disciples, and many other beside the twelve apostles. Nevertheless, of all the disciples of our Lord, Matthew and John only have left us any memoirs; who, too, as we have been informed, were compelled to write by a kind of necessity. For Matthew, having first preached to the Hebrews, when he was about to go to other people, delivered to them, in their own lan. guage, the Gospel according to him, by that writing supplying the want of his presence with those whom he was then leav ing. And when Mark and Luke had published the Gospels according to them, it is said, that John, who all this while bad preached by word of mouth, was at length induced to write for this reason. The three first written Gospels being now delivered to all men, and to John himself, it is said, that he approved them, and confirmed the truth of their narration by his own testimony; saying, there was only wanting a written account of the things done by Christ in the former part, and the beginning of his preaching. And certainly that observation is very true. For it is easy to perceive, that the other three evangelists have recorded only the actions of our Saviour for one year after the imprisonment of John, as they them. selves declare, at the beginning of their history. For after mentioning the forty days fast, and the succeeding temptation, Matthew shows the time of the commencement of his account in these words, When he had heard that John was cast inte prison he departed out of Judea into Galilee. In like manner Mark, Now after that John, says he, was cast into prison, Jesus came into Galilee. And Luke, before he begins the account of the acts of Jesus, gives a like hint, in this manner; that Herod added yet this, above all, that he shut up John in prison. For these reasons, as is said, the apostle John was entreated to relate in the Gospel accord. ing to him, the time omitted by the four evangelists, and the things done by our Saviour in that space, before the imprisonment of the Baptist. And they add further, that he himself hints as much, saying, This beginning of miracles did Jesus: as also in the history of the acts of Jesus, he makes mention of the Baptist, as still baptizing in Enon nigh unto Salem. And it is thought that he expressly declares as much, when he says, For John was not yet cast into prison. John, therefore, in the Gospel according to him, relates the things done by Christ while the Baptist was not yet cast into prison. But the other three evangelists relate the things that followed the Bap tist's confinement. Whoever attends to these things, will not any longer think the evangelists disagree with each other, forasmuch as the Gospel according to John contains the first actions of Christ, while the others give the history of the fol lowing time. And for the same reason John has omitted the genealogy of our Saviour according to the flesh, it having beer recorded before by Matthew and Luke: but he begins with his divinity, which had been reserved by the Holy Ghost for him, as the most excellent person." The whole of this chapter, with the preceding and following, may be profitably consulted by the reader. See also Lardner, Works, vol. iv. 224.and vi. 156-222. Besides the Gospel before us, John is generally reputed to have been the author of the three epistles which go under his name; and of the Apocalypse. The former certainly breathe the genuine spirit of this apostle; and are invaluable monuments of his spiritual knowledge, and deep piety, as well as of his divine inspiration: as the Gospel and Epistles prove him to have been an evangelist and apostle; his book of Revelations ranks him among the profoundest of the prophets.

Learned men are not wholly agreed about the language in which this Gospel was originally written. Some think St. John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterward translated, by rather an unskil ful hand, into Greek. This opinion is not supported by any strong arguments. That it was originally written in Greek, i the general and most likely opinion

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What the design of St. John was in writing this Gospel, has divided and perplexed many critics and learned divines. Some suppose that it was to refute the errors taught by one Cerinthus, who rose up at that time, and asserted that Jesus was not born of a virgin, but was the real son of Joseph and Mary: that at his baptism, the Christ, what we terin the divine nature, descended into him, in the form of a dore, by whose influence he worked all his miracles; and that when be was about to suffer, this Christ, or divine nature, departed from him, and left the man Jesus to suffer death. See Irenaus, advers. Hæreses.

Others suppose he wrote with the prime design of confuting the heresy of the Gnostics, a class of mongrels, who de rived their existence from Simon Magus, and who formed their system out of Heathenism, Judaism, and Christianity; and whose peculiar, involved, and obscure opinions, cannot be all introduced in this place. It is enough to know, that concerning the person of our Lord, they held opinions similar to those of Cerinthus; and that they arrogated to themselves the highest degrees of knowledge and spirituality, They supposed that the Supreme Being had all things and beings included in a certain seminal manner, in himself; and that out of him they were produced. From God, or Bythos, the infinite Abyss, they derived a multitude of subaltern governors, called Eons; whom they divided into several classes, among which we may distinguish the following nine. Harnp, Father; Xapis, Grace; Movoyens, First-begotten; Andeia, Truth; Aoyos, Word; os, Light; Zon, Life; Avepros, Man; and Exλnoia, Church; all these merging in what they termed Anowpa, Fulness, or complete round of being and blessings; terms which are of frequent occurrence in John's Gospel, and which some think he has introduced to fix their proper sense, and to rescue them from being abused by the Gnostics. But this is not very likely, as the Gnostics them selves appealed to St. John's Gospel for a confirmation of their peculiar opinions, because of his frequent use of the above terms. These sentiments, therefore, do not appear to be tenable. Professor Michaelis has espoused the opinion, that it was written against the Gnostics and Sabians, and has advanced several arguments in its favour; the chief of which are the following.

The plan which St. John adopted to confute the tenets of the Gnostics and the Sabians, was first to deliver a set of apho. risms, as counterpositions to these tenets; and then to relate such speeches and miracles of Christ as confirmed the truth of what he had advanced. We must not suppose that the confutation of the Gnostic and Sabian errors is confined to the fourteen first verses of St. John's Gospel; for, in the first place, it is evident that many of Christ's speeches, which occur in the following part of the Gospel, were selected by the evangelist with the view of proving the positions laid down in these fourteen verses; and secondly, the positions themselves are not proofs, but merely declarations made by the evange list. It is true, that for us Christians, who acknowledge the divine authority of St. John, his bare word is sufficient; but as the apostle had to combat with adversaries, who made no such acknowledgment, the only method of convincing them, was to support his assertion by the authority of Christ himself. "Some of the Gnostics placed the WORD' above all the other Eons, and next to the Supreme Being; but Cerinthus placed the Only-Begotten' first, and then the WORD.' Now St. John lays down the following positions.

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the Divine Logos.

timony of John the Baptist, chap. i. 18, 34. iii. 35, 36. the conversation of Christ with Nicodemus, chap. iii. 16, 18. in which Christ calls himself the only-begotten Son, the speech delivered by Christ to the Jews, chap. v. 17, 47. and other passages, in which he calls God his Father.

2. The Word was never made, but existed from the begin. ning, chap. i. 1. The Gnostics granted that the Word existed before the creation; but they did not admit that the Word existed from all eternity. The Supreme Being, according to their tenets, and according to Cerinthus, the only-begotten Son likewise, as also the matter from which the world was formed, were prior in existence to the Word. This notion is contradicted by St John, who asserts that the Word existed from all eternity. As a proof of this position may be alleged per haps what Christ says, chap. viii. 58.

3. The Word was in the beginning with God, chap. i. 1, 2 The Gnostics must have maintained a contrary doctrine, or St. John, in confuting their tenets, would not have thought it necessary to advance this position, since God is omnipresent, and therefore all things are present with him.

4. The Word was God, chap. i. 1. The expression GOD must be here taken in its highest sense, or this position will contain nothing contrary to the doctrine of the Gnostics. For they admitted that the Word was an Eon, and therefore a deity in the lower sense of the word. The proofs of this position are contained in the 5th, 10th (ver. 30.) and 14th (ver. 7, 11.) chapters.

5. The Word was the creator of all things, chap. i. 3, 10. This is one of St. John's principal positions against the Gnos. tics, who asserted that the world was made by a malevolent being. The assertion that the Word was the Creator of the world, is equivalent to the assertion that he was GOD, in the highest possible sense. In whatever form or manner we may think of God, the notion of Creator is inseparable from the notion of Supreme Being. We argue from the creation to the CREATOR; and this very argument is one proof of the exist. ence of God.

"6. In the word was life, chap. i. 4. The Gnostics, who considered the different attributes or operations of the Almighty not so many separate energies, but as so many separate persons; considered Life as a distinct Eon from the Word. Without this Eon, the world, they said, would be in a state of torpor; and hence they called it not only Life, but the Mother of the living; from this Eon therefore might be expect ed the resurrection of the dead and eternal life. The proofs of this position are in chap. iii. 15, 21. the whole of the sixth, and the greatest part of the eighth chapter, as also chap. xiv. 6, 9, 19. But no part of St. John's Gospel is a more complete proof of this position, than his full and circumstantial account of the resurrection of Lazarus, which the other evangelists had omit. ted." See more in Michaelis's Introduction to the New Testa ment. And for a general account of the Logos, see chap. i. at the end.

Though it is likely that the Gnostics held all these strange doctrines, and that many parts in John's Gospel may be suc cessfully quoted against them, yet I must own I think the evangelist had a more general end in view than the confutation of their heresies. It is more likely that he wrote for the express purpose of giving the Jews, his countrymen, proper notions of the Messiah and his kingdom; and to prove that Je $28, who had lately appeared among them, was this CHRIST. His own words sufficiently inform us of his motive, object, and "1. The Word and the Only-begotten are not different, but design, in writing this Gospel. These things are written that the same person, chap. i. 14. We beheld his glory, as of the ye might believe that Jesus is the Christ, the Son of God; and only begotten of the Father.' This is a strong position against that beliering, ye might have life through his name, chap. the Gnostics, who usually ascribed all the divine qualities to xx. 31. This is a design as noble as it is simple: and every the Only Begotten. The proofs of this position are, the tes-way highly becoming the wisdom and goodness of God.

THE GOSPEL ACCORDING TO ST. JOHN.

[For Chronological Eras, see at the end of the Acts.]
CHAPTER 1.

The eternity of the Divine Logos or Word of God, the dispenser of light and life, 1—5. The mission of John the Baptist, 6-13. The incarnation of the Logos or Word of God, 14. John's testimony concerning the Logos, 15-18. The priests and Levites question him concerning his mission and his baptism, 19–22. His answer, 23-28. His further testimony on seeing Christ, 29-34. He points him out to two of his disciples, who thereupon follow Jesus, 35-37. Christ's address to them, 38, 39. Andrew invites his brother, Simon Peter; Christ's address to him, 40-42. Christ calls Philip, and Philip invites Nathaniel, 43-46. Christ's character of Nathaniel, 47. A remarkable conversation between him and this disciple, 48-51. [Ante Orb. cond. to A. M. 4030. A. D. 26. An. Olymp. CCI. 2.]

In the beginning was the Word, and the Word was b with

God, and the Word was God.

24 The same was in the beginning with God.

a Prev 22, 23, &c. Cel 1.17, 1 John 1, 1. Rev. 1.2. & 19 13.-b Prov. 8. 30. Ch. 17.5. 1 John 1 2-e Phil. 2.6 1 John 5 7-8 Gen. 1. 1.

3 All things were made by him; and without him was not

any thing made that was made.*

4f In him was life; and the life was the light of men.

e Pg 33.6, Col. 1.16 Ver 1. Eph 3.9 Heb. 1.2. Rev. 4. 11-f Chapter 5. 26 1 John 5. II. Ch. 8.12 & 9.5. & 12. 35, 46.

Verses 16 and 17 have a plain reference to ver. 14. See Bp. Newcome.

NOTES.-John's introduction is from verse i. to ver. 18. inclusive. Some harmonists suppose it to end with ver. 14. but from the connexion of the whole, ver. 18 appears to be its natural 1. In the beginning] That is, before any thing was formed close, as it contains a reason why the Logos or Word was -ere God began the great work of creation. This is the meanmade flesh. Verse 15. refers to ver. 6, 7, and 8. and in these ing of the word in Gen. i. 1. to which the evangelist evidently passages John's testimony is anticipated in order of time, and alludes. This phrase fully proves, in the mouth of an inevery fitly mentioned to illustrate Christ's pre-eminence.spired writer, that Jesus Christ was no part of the creation

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5 And the light shineth in darkness; and the darkness com. prehendeth it not.

61 There was a man sent from God, whose name was John." 7 The same came for a witness, to bear witness of the Light, that all men through him might believe.

8 He was not that Light, but was sent to bear witness of that Light.

91 That was the true Light, which lighteth every man that cometh into the world.

h Ch 3 19-i Mal. 3. 1. Mart.3. 1. Lk.3. 2. Olymp.CXCIII.4.-k Acts 19. 4-1 Verse 4. Heb. 1.2 & 11.3.-n Luke 19.14. Acts 3. 6. &

Verse 33.-
Isa. 49. 6.
13. 46o Isa.

A. M. 3999. B. C.5. An.
1 John 2 8-m Ver. 3.
56. 5. kom. 8.15. Gal.

as he existed when no part of that existed; and that consequently he is no creature, us all created nature was formed by him; for without him was nothing made that is made, ver. 3. Now, as what was before creation must be eternal, and as what gave being to all things, could not have borrowed or derived its being from any thing; therefore Jesus, who was before all things, and who made all things, must necessarily be the ETERNAL God.

Was the Word] Or, existed the Logos. This term should be left untranslated, for the very same reason why the names Jesus and Christ are left untranslated. The first 1 consider as proper an appellative of the Saviour of the world, as I do either of the two last. And as it would be highly improper to say, the Deliverer, the Anointed, instead of Jesus Christ, so I deem it improper to say, the Word, instead of the Logos. But as every appellative of the Saviour of the world, was descriptive of some excellence in his person, nature, or work; so the epithet Aoyos, Logos, which signifies a word spoken, speech, eloquence, doctrine, reason, or the faculty of reasoning, is very properly applied to him, who is the true light which lighteth every man who cometh into the world, ver. 9. who is the fountain of all wisdom; who giveth being, life, light, knowledge, and reason, to all men: who is the grand Source of revelation, who has declared God unto mankind: who spake by the prophets, for the testimony of Jesus is the spirit of prophecy, Rev. xix. 10. who has illustrated life and immortality by his Gospel, 2 Tim. i. 10. and who has fully made manifest the deep mysteries which lay hidden in the bosom of the invisible God from all eternity, John i. 18.

The apostle does not borrow this mode of speech from the writings of Plato, as some have imagined; he took it from the Scriptures of the Old Testament, and from the subsequent style of the ancient Jews. It is true the Platonists make inention of the Logos in this way:-ka' ov, αεɩ ovтa, та уevoμevα EYEVETO-by whom eternally existing, all things were made. But as Plato, Pythagoras, Zeno, and others, travelled among the Jews, and conversed with them, it is reasonable to suppose that they borrowed this, with many others of their most important notions and doctrines from them.

And the word was God] Or, God was the Logos:--therefore, no subordinate being; no second to the Most High, but the Supreme Eternal Jehovah.

10 He was in the world, and and the world knew him not.

reception in the world.

the world was made by him,

11 He came unto his own, and his own received him not. 12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name;

13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

14 And the Word was made flesh, and dwelt among 3.26. 2 Pet. 1. 4. 1 John 3.1-p Or, the right, or, privilege.-q Ch.3.5. James 1.18. 1 Pet 2 Matt.1. 16, 20. Luke 1.31, 35. & 2.7. 1 Tim 3.16.- Rom. 1.3. Gal, 4. 4. Heb. 11, 14, 16, 17 — B. C. 5. to A. D. 29.

ledge of this life, and of the way leading to it. See Whitby on the place. Is there any reference here to Gen. iii. 20. And Adam called his wife's name Eve, mn chava, Zwn, LIFE, be cause she was the mother of all living? And was not Jesus that seed of the woman that was to briuse the head of the serpent, and to give life to the world?

5. And the light shineth in darkness] By darkness here may be understood, 1. The heathen world, Eph. v. 8. 2. The Jewish people. 3. The fallen spirit of man.

Comprehended it not] Αυτό ου κατέλαβεν, prevented it not hindered it not, says Mr. Wakefield, who adds the follow ing judicious note: "Even in the midst of that darkness of ignorance and idolatry which overspread the world, this light of divine wisdom was not totally eclipsed; the Jewish nation was a lamp perpetually shining to the surrounding nations, and many bright luminaries among the heathen, were never wanting in just and worthy notions of the attributes and providence of God's wisdom, which enabled them to shine in some degree, though but as lights in a dark place, 2 Pet. i. 19. Compare Acts xiv. 17. xvii. 28, 29.”

6. Whose name was John] This was John the Baptist: see his name and the nature of his office explained, Mark i. 4. and Matt. iii. 1-3.

7. That all men through him might believe] He testified that Jesus was the true Light-the true teacher of the way to the kingdom of glory; and the Lamb or sacrifice of God, which was to bear away the sin of the world, ver. 29. and invited men to believe in him for the remission of their sins, that they might receive the baptism of the Holy Ghost, ver. 32–34. This was bearing the most direct witness to the light, which was now shining in the dark wilderness of Judea, and from thence shortly to be diffused over the whole world.

9. Which lighteth every man] As Christ is the Spring and Fountain of all wisdom, so all the wisdom that is in man comes from him: the human intellect is a ray from his brightness; and reason itself springs from this Logos, the eternal reason. Some of the most eminent rabbins understand Isa. Ix. 1. Rise and shine, for thy LIGHT is come, of the Messiah, who was to illuminate Israel, and who, they believe, was referred to in that word, Gen. i. 3. And God said, Let there be LIGHT; and there was light. Let a Messiah be provided: and a Messiah was accordingly provided. See Schoettgen.

3. All things were made by him] That is, by this Logos. In Gen. i. 1. God is said to have created all things: in this verse Christ is said to have created all things: the same unerring Spirit spoke in Moses and in the evangelist: therefore Christ and the Father are ONE. To say that Christ made all things by a delegated power from God, is absurd; because the thingner, this heavenly light shines into the soul of every man, to is impossible. Creation means, causing that to exist that had no previous being: this is evidently a work which can be effected only by Omnipotence. Now God cannot delegate his omnipotence to another: were this possible, he to whom this omnipotence was delegated, would, in consequence, become GOD: and he from whom it was delegated, would cease to be such; for it is impossible that there should be two omnipotent beings.

On these important passages, I find that many eminently learned men differ from me: it seems they cannot be of my opinion, and I feel I cannot be of theirs. May He who is the Light and the Truth, guide them and me into all truth!

That cometh into the world.] Or, coming into the world— Epxopεvov ELS TOV KOOμOV: a common phrase among the rabbins, to express every human being. As the human creature sees the light of the world as soon as it is born, from which it had been excluded while in the womb of its parent: in like inan. convince of sin, righteousness, and judgment: and it is through this light, which no man brings into the world with him, but which Christ mercifully gives to him on his coming into it, that what is termed conscience among men is produced. No man could discern good from evil, were it not for this light thus supernaturally and graciously restored. There was much light in the law, but this shone only upon the Jews: but the superior light of the Gospel is to be diffused over the face of the whole earth.

The following not only proves what is asserted in this verse, but is also an excellent illustration of it.

The GAYATRI, or holiest verse of the VEDAS, i. e. the ancient Hindoo Scriptures.

The ancient comment. "What the sun and light are to this visible world, that are the supreme good and truth to the intellectual and invisible universe; and as our corporeal eyes have a distinct perception of objects enlightened by the sun, thus our souls acquire certain knowledge by meditating on the light of truth, which emanates from the Being of beings, that is the light by which alone our minds can be directed in the path to blessedness." Sir Wm. Jones's Works, vol. vi. p. 417.

4. In him was life] Many MSS., Versions, and Fathers, connect this with the preceding verse thus: All things were made "Let us adore the supremacy of that divine Sun, the Godby him, and without him was nothing made. What was made head who illuminates all, who recreates all, from whom all had life in it; but THIS LIFE was the light of men. That is, proceed-to whom all must return; whom we invoke to dithough every thing he made had a principle of life in it, whe-rect our understandings aright, in our progress towards his ther vegetable, animal, or intellectual; yet this, that life or holy seat." animal principle in the human being, was not the light of men; not that light which could guide them to heaven, for the world by wisdom knew not God, 1 Cor. i. 21. Therefore, the expression, in him was life, is not to be understood of life natural, but of that life eternal which he revealed to the world, 2 Tim. i. 10. to which he taught the way, chap. xiv. 6. which he promised to believers, chap. x. 28. which he purchased for them, chap. vi. 51, 53, 54. which he is appointed to give them, chap. xvii. 2. and to which he will raise them up, ver. 29. because he hath the life in himself, ver. 26. All this may be proved, 1. From the like expressions, 1 John v. 11. This is the promise, that God hath given unto us eternal life; and this life is in his Son: whence he is styled the true God, and eternal life, ver. 20. the resurrection and the life, chap. xi. 25. the way, the truth, and the life, chap. xiv. 6. 2. From these words, ver 7. John came to bear witness of this light, that all might believe through him, viz. to eternal life, 1 Tim. i. 16. for so John witnesseth, chap. iii. 15, 36. And hence it follows, that The world knew him not] Âvrov OVK cyvw-did not acknowthis life must be the light of men, by giving them the knowledge him: for the Jewish rulers knew well enough that he

Sir William observes, that the original word Bhargas, which he translates Godhead, consists of three consonants, and is derived from bha, to shine; ram, to delight; and gam, to move-the Being, who is the fountain of light, the source of happiness, and the all-pervading energy.

10. He was in the world] From its very commencementhe governed the universe-regulated his church-spake by his prophets-and often, as the angel or messenger of Jehovah, appeared to them and to the patriarchs.

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16 And of his fulness have all we received, and grace for

grace.

To 40. 5 Matt 17 9. Ch 2 1 & 11 40 2 Pet. 1.17- Col. 1. 19. & 2. 3,9♥ Ver 12 Ch 1.32. & F. 3.— AM 4000. A. D.-x Matt 3.11. Mark 1.7. Lake 115 Ver 2,30. Ch 3.31.-y Ch 8.58. Col.1 17.-2 Ch. 3. 31. Ephes. 1.6, 7, was a teacher come from God: but they did not choose to acknowledge hun as such. Men love the world, and this love hinders them from knowing him who made it, though he made it only to make himself known. Christ, by whom all things were inade, ver. 3. and by whom all things are contiually supported, Col. i. 16, 17. Heb. i. 3. has way every where, is continually manifesting himself by his providence, and by his grace, and yet the foolish heart of man regardeth it not! See the reason, ch. iii. 19.

11. He came unto his own] Ta tot-to those of his own fa. mily, city, country; and his own people-vi idiot-his own ritizens, brethren, subjects.

The Septuagint, Josephus, and Arrian, use these words, Ta idia, and of idiot, in the different senses given them above. Received him not.] Would not acknowledge him as the Messiah, nor believe in him for salvation.

How very similar to this are the words of Creeshna, (an incarnation of the Supreme Being, according to the theology of the ancient Hindoos.) Addressing one of his disciples, he says: "The foolish, being unacquainted with my supreme and divine nature, as Lord of all things, despise me in this human form; trusting to the evil, diabolic, and deceitful principle within them. They are of vain hope, of vain endeavours, of vain wisdom, and void of reason; whilst men of great minds, trusting to their divine natures, discover that I am before all things, and incorruptible, and serve me with their hearts undiverted by other beings." See Bhagvat Geeta, p. 79.

To receive Christ, is to acknowledge him as the promised Messiah; to believe in him as the victim that bears away the sin of the world; to obey his Gospel, and to become a partaker of his holiness; without which, no man, on the gospel plan, can ever see God.

12. Gave he power] Elovetav, privilege, honour, dignity, or right. He who is made a child of God, enjoys the greatest privilege which the Divine Being can confer on this side eter. nity. Those who accept Jesus Christ, as he is offered to them in the Gospel, have, through his blood, a right to this sonship; for by that sacrifice this blessing was purchased: and the full est promises of God confirm it to all who believe. And those who are engrafted in the heavenly family, have the highest honour and dignity, to which it is possible for a human soul to arrive. What an astonishing thought is this! the sinner, who was an heir to all God's curses, has, through the sacrifice of Jesus, a claim on the mercy of the Most High, and a right to be saved! Even justice itself, on the ground of its own holy and eternal nature, gives salvation to the vilest who take refuge in this atonement; for justice has nothing to grant, or heaven to give, which the blood of the Son of God has not merited.

13. Which were born, not of blood] Who were regenerated, oor of aipatov, not of bloods-the union of father and mother, or of a distinguished or illustrious ancestry; for the He. brew language makes use of the plural, to point out the dig nity or excellence of a thing: and probably by this the evangelist intended to show his countrymen, that having Abraham and Sarah for their parents, would not entitle them to the blessings of the New Covenant; as no man could lay claim to them, but in consequence of being born of God: therefore, neither the will of the flesh-any thing that the corrupt heart of man could purpose or determine in its own behalf; nor the will of man-any thing that another may be disposed to do in our behalf, can avail here: this new birth must come through the will of God-through his own unlimited power and bound less mercy, prescribing salvation by Christ Jesus alone. It has been already observed, that the Jews required circumci sion, baptism, and sacrifice, in order to make a proselyte. They allow that the Israelites had, in Egypt, cast off circumcision, and were, consequently, out of the covenant: but at length they were circumcised, and they mingled the blood of circumcision with the blood of the paschal lamb, and from this union of bloods, they were again made the children of God. See Lightfoot. This was the only way by which the Jews could be made the sons of God; but the evangelist shows them, that under the Gospel dispensation, no person could become a child of God, but by being spiritually regenerated.

the Baptist's testimony.

17 For the law was given by Moses, but b grace and truth came by Jesus Christ.

18 d No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared

him.

19 And this is f the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou ?

Col. 1. 19. & 2.9, 10.-a Ex.20 1,&c. Deut. 4.44.& 5. 1. & 33. 4.-b Rom 3. 24 & 5.21. & 614.-c Ch.8.32 & 14 6-d Ex 33.20. Deut 4.12 Matt 11.27. Luke 10.22 Ch.6 46, 1 Tim. 1. 17. & 6. 16. 1 John 4.12,20 Ver. 14. Ch.3. 16,18. 1 John 4.9.––f Ch.5. 13 maculate Deity condescended to dwell. The word is proba bly an allusion to the Divine Shechinah in the Jewish temple: and as God has represented the whole Gospel dispensation by the types and cereinonies of the Old Covenant; so the Shechi · nah in the tabernacle and temple, pointed out this manifestation of God in the flesh. The word is thus used by the Jewish writers: it signifies with them a manifestation of the Divine Shechinah

The original word axŋvow, from oxta, a shadow, signifies, 1. To build a booth, tent, or temporary hut, for present shelter or convenience, and does not properly signify a lasting habitation or dwelling-place; and therefore fitly applied to the human nature of Christ, which, like the tabernacle of old, was to be here, only for a temporary residence for the eternal Divinity. 2 It signifies to erect such a building as was used on festival occasions, when a man invited and enjoyed the company of his friends. To this meaning of the word, which is a common one in the best Greek writers, the evangelist might allude, to point out Christ's associating his disciples with himself; living, conversing, eating, and drinking with them so that while they had the fullest proof of his divínity, by the miracles which he wrought; they had the clearest evidence of his humanity, by his tabernacling among, eat ing, drinking, and conversing with them. Concerning the vari ous acceptations of the verb oknνow, see Raphelius on this verse. The doctrine of vicarious sacrifice, and the incarnation of the Deity, have prevailed among the most ancient nations in the world, and even among those which were not favoured with the letter of divine revelation. The Hindoos believe that their god has already become incarnate, not less than nine times, to save the wretched race of man.

On this subject, Creeshna, an incarnation of the Supreme God, according to the Hindoo Theology, is represented in the Bhagvat Geeta, as thus addressing one of his disciples: "Although I am not in my nature subject to birth or decay, and am the Lord of all created beings; yet having command over my own nature, I am made evident by my own power and as often as there is a decline of virtue, and an insurrection of vice and injustice in the world, I make myself evident; and thus I appear from age to age, for the preservation of the just, the destruction of the wicked, and the establishment of vir tue." Geeta, p. 51, 52.

The following piece, already mentioned Luke i. 68. translated from the Sanscreet, found on a stone, in a cave near the ancient city of Gya, in the East Indies, is the most astonishing and important of any thing found, out of the compass of the Sacred Writings, and a proper illustration of this text.

"The Deity, who is the Lord, the possessor of all, APPEARED in this ocean of natural beings, at the beginning of the Kalee Yong, (the age of contention and baseness.) He who is omnipresent, and everlastingly to be contemplated, the Supreme Being, the Eternal ONE, the Divinity worthy to be adoredAPPEARED here, with a PORTION of his DIVINE NATURE. Reverence be unto thee in the form of Bood-dha! Reverence be unto the Lord of the earth! Reverence be unto thee, an INCARNATION of the Deity, and the Eternal ONE! Reverence be unto thee, O GOD! in the form of the God of Mercy! the dispeller of PAIN and TROUBLE, the Lord of ALL things, the Deity who overcometh the sins of the Kalee Yoog, the guardian of the universe, the emblem of mercy towards those who serve thee! O'M! the possessor of all things, in VITAL FORM! Thou art Brahma, Veeshnoo, and Mahesa! Thou art Lord of the universe! Thou art under the form of all things, moveable and immoveable, the possessor of the whole! And thus I adore thee! Reverence be unto the BESTOWER of SALVATION, and the ruler of the faculties! Reverence be unto thee, the DESTROYER of the EVIL SPIRIT! O Damordara, show me favour! I adore thee who art cele brated by a thousand names, and under various forms, in the shape of Bood-dha, the God of Mercy! Be propitious, O most High God!" Asiatic Researches, vol. i. p. 284, 285.

Bood-dha. The name of the Deity, as author of happiness. bO'M. A mystic emblem of the Deity, forbidden to be pronounced but in silence. It is a syllable formed of the Sanscreet letters, ǎ, oo, which in composition coalesce, and make ō, and the nasal consonant m. The first letter stands for the Creator, the second for the Preserver, and the third for the Destroyer. It is the same among the Hindoos as Yehovah is among the Hebrews.

14. And the Word was made flesh] That very person who was in the beginning-who was with God-and who was God, ver. 1. in the fulness of time became flesh--became incarnated by the power of the Holy Ghost, in the womb of the Vir. gin. Allowing this apostle to have written by divine inspira. tion, is not this verse, taken in connexion with verse 1. an ab. solute and incontestable proof of the proper and eternal God-serving quality. head of Christ Jesus.

And dwell among us] Kai soenvwoev ev nμiv, and tabernatied among us. The human nature which he took of the Virgin, being as the shrine, house, or temple, in which his im

* Brahma, the Deity in his creative quality. Veeshnoo, he who filleth all space, the Deity in his pre

Mahesa, the Deity in his destroying quality. This is properly the Hindoo Trinity: for these three names belong to the same God. See the notes to the Bhagvat Geeta. ! Damordara, or Darmadévé, the Indian God of Virtue.

John's testimony to

ST. JOHN.

20 And he confessed, and denied not; but confessed, I am | not the Christ.

21 And they asked him, What then? Art thou h Elias? And he saith, I am not. Art thou i that prophet? And he answered, No.

Luke 3 13. Chapter 3. 28. Acts 13, 25-h Mal. 4. 5. Matthew 17. 10.—i Deut. 18 15. 18.

We beheld his glory] This refers to the transfiguration, at which John was present, in company with Peter and James. The glory as of the only begotten That is, such a glory as became, or was proper to the Son of God; for thus the particle s should be bere understood. There is also here an allusion to the manifestations of God above the ark in the ta bernacle: see Exod. xxv. 22. Numb. vii. 89. and this connects itself with the first clause, he tabernacled, or fired his tent, among us. While God dwelt in the tabernacle among the Jews, the priests saw his glory; and while Jesus dwelt among | men, his glory was manifested in his gracious words and uniraculous acts.

The only-begotten of the Father] That is, the only person born of a woman, whose human nature never came by the ordinary way of generation; it being a mere creation in the womb of the Virgin, by the energy of the Holy Ghost.

Full of grace and truth] Full of favour, kindness and mercy to men; teaching the way to the kingdom of God, with all the simplicity, plainness, dignity, and energy of truth.

15. Of him The glorious personage before inentioned: John the Baptist, whose history was well known to the persons to whom this Gospel came in the beginning, bare rit ness; and he cried, being deeply convinced of the importance and truth of the subject, he delivered his testimony with the utmost zeal and earnestness, saying, This is he of whom I spake, He that cometh after me-for I am no other than the voice of the crier in the wilderness, Isa. xl. 3. the forerunner of the Messiah.

Was before me] Speaking by the prophets, and warning your fathers to repent and return to God, as I now warn you: for he was before me-he was from eternity, and from him I have derived both my being and my ministry.

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the priests and Leviles 22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? 231 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. 24 And they which were sent were of the Pharisees.

k Or, a prophet.-1 Matthew 3. 3. Mark 1. 3. Luke 3. 4. Chapter 3. 8maiah 40 3.

this text by Mr. Claude, "Essay on the Composition of a Ser mon," vol. 1. p. 119, &c. edit. Lond. 1788.

The Law of Moses, however excellent in itself, was little in comparison of the Gospel: as it proceeded from the justice and holiness of God, and was intended to convict men of sit, that the way of the Gospel might be the better prepared, it was a law of rigour, condemnation, and death; Rom. iv. 15 2 Cor. iii. 7, 8. It was a law of shadows, types, and figures: Heb. x. 1. and incapable of expiating sin by its sacrifices: Rom. viii, 3. Heb. vii. 18, 19. x. 1, 11. But Christ has brought that grace which is opposed to condemnation: Rom. v. 13, 20, 21. viii. 1. Gal. iii. 10. and he is himself the spirit and substance of all those shadows: Col. ii. 19. Heb. x. 1.

Jesus Christ] JESUS the CHRIST, the Messiah, or anointed Prophet, Priest, and King, sent from heaven. To what has already been said on the important name Jesus, (see Matt. i. 21. and the places there referred to) I shall add the following explanation, chiefly taken from Professor Schultens, who has given a better view of the ideal meaning of the root pyashî, than any other divine or critic.

He observes, that this root in its true force, meaning, and majesty, both in Hebrew and Arabic, includes the ideas of amplitude, expansion, and space, and should be translated, he was spacious-open-ample: and particularly, he possess ed a spacious or extensive degree or runk. And is applied, 1. To a person possessing abundance of riches. 2. To one pos sessing abundant power. 3. To one possessing abundant or extensive knowledge. 4. To one possessing abundance of happiness, beatitude, and glory. Hence we may learn the true meaning of Zech. ix. 9. Rejoice greatly, O daughter of Zion-behold, thy king cometh unto thee, he is JUST, and ha ring SALVATION: -he is possessed of all power to enrich, strengthen, teach, enlarge, and raise to glory and happi. ness, them who trust in him. Man by nature is in want and poverty; in abjectness and weakness; in darkness and igno rance; in straits and captivity; in wretchedness and inenlarges, and endows with salvation. 1. He enriches man's poverty: 2. Strengthens his weakness: 3. Teaches his igno rance: 4. Brings him out of straits and difficulties: and 5. Raises him to happiness, beatitude, and glory. And the aggregate of these is SALVATION. Hence that saying, His name shall be called Jesus: for he shall save his people from their

16. This verse should be put in the place of the fifteenth, and the fifteenth inserted between the 18th and 19th, which appears to be its proper place: thus John's testimony is properly connected. And of his fulness] Of the plenitude of his grace and mercy,famy. His Redeemer is called JESUS-he who looses, by which he made an atonement for sin; and of the plenitude of his wisdom and truth, by which the mysteries of heaven have been revealed, and the science of eternal truth taught, we have all received. All we apostles have received grace or mercy to pardon our sins, and truth to enable us so to write and speak concerning these things, that those who attend to our testimony shall be unerringly directed in the way of salsins. See Schultens Origines Hebrææ, p. 15. vation; and with us continue to receive grace upon grace, 18. No man hath seen God at any time] Moses and others one blessing after another, till they are filled with all the ful-heard his voice, and saw the cloud and the fire, which were ness of God. I believe the above to be the meaning of the the symbols of his presence: but such a manifestation of God evangelist, and think it improper to distract the mind of the as had now taken place in the person of Jesus Christ, had nereader with the various translations and definitions, which ver before been exhibited to the world. It is likely that the have been given of the phrase, grace for grace. It is only ne word seen here, is put for known, as in chap. iii. 32. 1 John cessary to add, that John seems here to refer to the Gospel as iii. 2, 6. and 3d Epist. ver. 11. and this sense the latter clause succeeding the Law; the Law was certainly a dispensation of the verse seems to require:-No man, how highly soever both of grace and truth; for it pointed out the gracious de- favoured, hath fully known God at any time, in any nation sign of God to save men by Christ Jesus; and it was at least or age; the only-begotten Son, (see on ver. 14.) who is in the a most expressive and well-defined shadow of good things to bosom of the Father, who was intimately acquainted with all come: but the Gospel which had now taken place, introduced the counsels of the Most High, He hath declared him, t{ny nou. that plenitude of grace and truth to the whole world, which ro, hath announced the divine oracles unto men; for in this the Law had only shadowed forth to the Jewish people, and sense the word is used by the best Greek writers. See Kypke which they imagined should have been restrained to them in loco. selves alone. In the most gracious economy of God, one dis- Lying in the bosom, is spoken of in reference to the Asiatic pensation of mercy and truth is designed to make way for, custom of reclining while at meals; the person who was next and to be followed by another and a greater: thus the Law the other, was said to lie in his bosom; and he who had this succeeded the patriarchal dispensation, and the Gospel the place in reference to the master of the feast, was supposed to Law: more and more of the plenitude of the grace of the Gos-share his peculiar regards, and to be in a state of the utmost pel becomes daily manifest to the genuine followers of Christ : favour and intimacy with him. and to those who are faithful unto death, a heaven full of 19. And this is the record of John] He persisted in this asser eternal glory will soon succeed to the grace of the Gospel. To tion, testifying to the Jews that this Jesus was THE Christ. illustrate this point more fully, the following passage in Philo 20. He confessed, and denied not; but confessed] A comthe Jew has been adduced: "God is always sparing of his mon mode of Jewish phraseology. John renounces himself, first blessings or graces, (pwras xapiras) and afterwards that Jesus may be all in all. Though God had highly honoured gives other graces upon them, (arr' EXELVOV) and a third sort him, and favoured him with peculiar influence in the dis upon the second, and always new ones upon old ones, some-charge of his work, yet he considered he had nothing but times of a different kind, and at other times of the same sort." what he had received, and therefore giving all praise to his Vol. i. 254. ed. Mang. In the above passage the preposition benefactor, takes care to direct the attention of the people to avri, for, iussed thrice in the sense of ti, upon. To confirm him alone, from whom he had received his mercies. He who the above interpretation, Bp. Pearce produces the following makes use of God's gifts to feed and strengthen his pride and quotations: Ecclus. xxvi. 15. Xapıs eni xapiri youn acoxuriпpa vanity, will be sure to be stripped of the goods wherein he -A modest woman is a grace upon a grace, i. e. a double trusts, and fall down into the condemnation of the devil. We grace or blessing. Euripides uses the very same phrase with have nothing but what we have received; we deserve nothing John, where he makes Theoclymenas say to Helena, Xapts of what we possess; and it is only God's infinite mercy which avri xapiros EXDero, May grace upon grace come to you! He keeps us in the possession of the blessings which we now enlen. v. 1250. ed. Barn. joy.

17. The law was given by Moses] Moses received the Law from God, and through him it was given to the Jews, Acts vii. 38.

But grace and truth] Which he had already mentioned, and which were to be the subject of the book which he was now writing, came to all mankind through Jesus Christ, who is the mediator of the New Covenant, as Moses was of the Old: Heb. viii. 6. ix. 15. Gal. iii. 19. See a fine discourse on

21. Art thou Elias ?] The scribes themselves had taught, that Elijah was to come before the Messiah. See Matt. xvi 10. and this belief of theirs they supported by a literal construction of Mal. iv. 5.

Art thou that prophet?] The prophet spoken of by Moses, Deut. xviii. 15, 18. This text they had also misunderstood: for the prophet or teacher promised by Moses, was no other than the Messiah himself. See Acts iii. 22. But the Jews had

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