John 1

John 1:1

IN the beginning,] namely before the foundation of the world, when there was neither time nor temporall things, but onely eternity, the Sonne of God had then his eternall being The word,] a terme proper to S John, Iohn 1. 14. 1 Iohn 1. 1. and 5. 7. Revelation 19:13. to signifie the Sonne of God, either in regard of his being, wherein being one in essence with the Father, and distinct from him in his person, he doth outwardly represent him perfectly; as the word expresseth the thoughts and conception of the soule. Or be it in regard of his personall property of operating, as it were by way of word, laying open the counsell of God, Psal. 2. 1. and putting it into execution by his almighty word; that is to say, by the power of his will set forth outwardly. And that as well in the creation of the world as in the law, and in the Gospell: whereas the Father operates by way of hidden councell, far from the worke. And the holy Ghost by way of internall vertue, and resident in the worke. Or be it in regard of his office, being his Fathers interpreter and messenger by the Gospell, Iohn 1. 18.

Hebrews 1:1. whatsoever it be, it appeares that S. Iohn hath taken this name from the custome of the Hebrewes, who by the word of God, did meane God himselfe manifesting himselfe, and comming as it were out of the places where his glory lay hidden, by some notable operation Was with,] hereby is noted the distinction of the sonnes person from the fathers person Was God,] that is to say equall with the father in essence and in glory.

John 1:2

The same,] that is to say, the Son of God before the creation of the world, did retaine himselfe as it were within the center of his glory, and Blessednesse, which he hath common with the Father, Iohn 17. 5. without producing himself by works or words.

John 1:3

By him,] nor only as by a joynt cause co-operating with the Father, but also according to his personall property, operating by the next and immediate application of his action Without him,] this seems to be added to shew that the Son creating the world, hath made it in the unity of the essence, and in the communion of the will, councell, and vertue of God the Father, who must alwayes be acknowledged to be the well-spring, and beginning of every thing, operating in his Son, and by him.

John 1:4

In him,] that is to say, he hath not onely created all things, but doth also maintaine and preserve them in their being. See Acts 17:28. Colossians 1:17. Hebrews 1:3.And the life,] that is to say, the same, that is the spring of the being and life in other creatures, had conser’d a singular gift upon men in the first creation, namely the gift of reason, of knowledge, and of wisdome to know God, and serve him.

John 1:5

The light,] that is to say this first originall light, being ecclipsed, and almost extinguished by sin, the Son of God, who was the author of that light, did not cease from enlightning men many wayes; by workes, and by the word to make himselfe known unto them: but mans inward darknesse, could not comprehend any thing thereby to salvation and life; even as the eye which hath not his inward light; seeth nothing in the outward light.

John 1:6

There was,] that is to say, that divine light being so extinguished, the Sonne of God himselfe came into the world to light it againe by the Gospell, whereof Iohn Baptist was the first Preacher.

John 1:7

For a witnesse,] to give me a certaine knowledge of it, and to maintaine it against all doubts and contradictions: upon the certainty that one might and ought to have, as well of Iohn the Baptist his person as of his vocation and calling, as well by the prophecies, as by the cleere divine proofes which accompanied him. See Hebrews 3:5 Of the light,] namely, of Christ, the spring & author of this celestiall light, Iohn 8. 12 & 9. 5 & 12. 46 Might beleeve,] might be induced and prepared to beleeve the Gospell.

John 1:9

That was,] here the discourse concerning Iohn is interrupted untill the 15 vers. for to set down the differences and preheminences of Christ above him, who was but a witnesse and a guide Lighteth,] that is to say, infuseth and preserveth in men some sparkes of that first light, by the gift of understanding, reason, and knowledge, Romans 1:19. which Iohn could not doe.

John 1:10

He was,] even from the creation he hath alwayes been present in the world in power, and in perpetuall action.

John 1:11

He came,] he hath even from the beginning alwayes manifested himself unto his Church, which is as it were his own house; but he hath often times been rejected thorow incredulity and rebellion.

John 1:12

As many,] another prerogative of Christs, who hath conferred upon all beleevers, the effect and vertue of the spirituall adoption, of which Iohn did onely administer the signe, and Sacrament in his baptisme The power,] or dignity and excellency.

John 1:13

No of blood,] they are not such by any natural generation Of the will of man,] neither have they made themseves such by any act, disposition or motion of their owne proper humane will Of God,] by the power of his Spirit, and the image of the heavenly Father.

John 1:14

Wa,] not by any way changing himselfe, but by assumption in unity of person. See Hebrews 2:16 Made,] to shew the disterence between his eternall generation as he is the Son of God; and of his creation and raming in time, as he is true man. See Romans 1:3. Galatians 4:4 Flesh,] that is to say, a humane creature in the state of an animall and corporall life, with all its infirmities & wants, often intimated by the word flesh, 1 Timothy 3:16 Heb. 2. 14. and 5. 7 And dwelt,] he conversed in the world, and there did accomplish his vocation We beheld, namely we Apostles have seen many beames of his majestie and divine power, in his workes and miracles, and especially in his transfiguration, Matthew 17:1-2. 2 Peter 1:16-17 Of grace,] this may bee understood of the gifts of the holy Ghost, of which Christ was full, as well in the understanding, whose perfections are all comprehended under the truth, as also in the heart and active part, whose endowments go all under the word of grace, Luke 2:40. Or of his effects towards men, working in all manner of mercy and benignity, and teaching in truth. Or also verifying by the accomplishment, all the ancient promises of grace.

John 1:15

Cried,] when Christ presented himselfe before him, and he by divine inspiration knew him. Applying to this particular person all that which he had alwayes spoken concerning the comming of the Messias He that,] though I was made manifest to the world before him. Yet he is beyond comparison greater then〈◊〉 in dighity, office, and power of operation, being true eternall God.

John 1:16

Have a’lwe,] words of the Evangelist, in sequell of the fourteenth verse. The meaning is, he is not onely full of the said gifts in his owne person, but hath been as a spring thereof to all beleevers who participate thereof by faith And grace,] that is to say, we are received into Gods grace, by the grace and love of the father towards Christ our Mediator, Romans 5:15. Ephes. 1. 6. by which also having established him head of the Church he distributes to every one of his members a portion of his gilts.

John 1:17

For the law,] Christ alone can bestow the foresaid benefits, for they cannot be obtained, but either by the law, or by Christ Now Moses and the law doe indeed set downe what the will of God is, and the righteousnesse of man: but they doe not give the power of fulfilling of it for to obtaine Gods grace: and do set forth the figures, but they do not produce the effect, but Christ hath done both the one and the other.

John 1:18

No man,] no man of himselfe hath accesse, nor communication of knowledge, nor of grace with God, but onely by his Sonne; who in his person is the lively and perfect pourtraiture of the Father, Iohn 14. 9. 2 Cor. 44. Colossians 1:15. Hebrews 1:3. and by his merit and intercession makes him propitious and communicable to man.Which is n,] who is intimate with him to know him perfectly. And most deere unto him, to be a mediator of grace and pardon.

John 1:21

Elias,] who they did imagine should come in his own proper person; by the passage of Mal 4:5. evill understood, Matthew 17:10 That Prophet,] soretold of by Moses, Deuteronomy 18:16, wh〈…〉 they beleeved to be some other besides the Messias. See Iohn 6. 14. and 7. 40 41.

John 1:24

The Phar sees,] this seemes to be noted to show that like great Doctors they were not satisfied when they had done thei message, but they did also fall a questioning with ohn, that did use baptisme, to the contempt, and as it were in emulation of so many religious washings, appointed and observed by them.

John 1:25

Why,] by what authority dotst thou bring in this new Sacrament? and what vertue can it have, being administred by thee, who hast not so high a calling as those great persons which are foretold in Scripture; that they shall powre out the waters of grace promised by the Prophets.

John 1:26

I baptize,] I am the Messias his minister who is already come in the world, though he be not yet manifested, and by his authority I doe that which I do: and upon him depends all the spirituall vertue, whereof I dpence nothing but the outward signes v 33

John 1:28

Bethabara,] it is thought to be the place mentioned, Iudges 7. 24. and it should seeme that there was some passage over Iordan there, as the Hebrew name importeth. Others reade it Bethany; but then it must be another besides that of Iohn 1 & 18.

John 1:29

The Lambe,] him whom God hath appointed to make expiation for sinne, and take away the bond and kingdome, and punishment of it; by offering his own person in a sacrifice acceptable to God: figured by the daily immolation of Lambes under the law, the signification of all which hath been accomplished by him. And it is more likely that the similitude is drawne from the Lambes of the daily sacrifices, then from the Paschall Lambe, which savoured more of a Sacrament: in application of the expiation made, then of an offering in making of it, Now it should seeme, that this meeting of Christ & Iohn happened after Christs return out of the Desert, where he was tempted by the Devill.

John 1:31

I knew him not,] not by sight, before God had revealed him to me, when Christ came to my baptisme, and did afterwards confirme it by the sight of the Dove. The meaning is, there is no collusion between us. seeing that I did not know him but only by divine revelation, which was given me, because that I shou’d make him knowne.

John 1:32

Bare record,] namely, after the second manifestation of Christ, by the token of the Dove.

John 1:34

Is the Sonne,] whom the Prophets had declared should be the Messias. Psal 2. 7. 12. Isay 9. 6.

John 1:39

The tenth,] so that there were but two houres of day more. This seemes to be noted, to shew the short stay that they made with him at that time: and to distinguish this first degree of their vocation from the other, Matthew 4:18. after which they remained continually with the Lord.

John 1:41

First,] it should seeme he meanes that the afore said two Disciples being gone to look for Peter, Andrew found him first.

John 1:42

Cephas,] a Syriack word which signifieth stone, See upon Matthew 16:18.

John 1:45

Of Nazareth,] namely, that hath his ordinary abode there.

John 1:46

Said unto a him,] this is grounded upon this, that Nazareth was in Galilee, a countrey much mixed and infected with paganisme. And also, because the Galileans were a more grosse and idotish people.

John 1:49

Thou art the King,] a word proceeding from divine inspiration, joyned to the admiration of that act of Deity: namely, for to see those things which are out of his presence.

John 1:51

Hereafter,] that which I have told thee, is but a smal essay of my Godhead, which now after my baptisme, when I shall have ened upon the publike exercise or mine office, I will make to appeare more fully 〈◊〉 you, by the ervice which the Angels shall do me continually Matthew 4:11. Luke 22:43. Iohn 12. 29. And he seemes to allude to Iacobs ladder. Genesis 28:12.