Bible Commentaries

CONTENTS

John opens his Gospel in this Chapter, with declaring both to the Godhead and Manhood of the Lord Jesus Christ. The Testimony of John the Baptist is here given to the Person and Glory of Christ. The calling of Andrew and Peter. An Account of Nathaniel.

John 1:1

In the beginning was the Word, and the Word was with God, and the Word was God.

Every word in this verse is big with importance. Lord! I would say on entering the sacred portal, vouchsafe to go before, guide, and direct every step to the right apprehension of those solemn truths, that both Writer and Reader may receive them, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual. 1 Corinthians 2:13.

And here let the Reader observe, how blessedly John was taught to speak of the Word : One of those Holy Three which bear record in heaven. Had we no other authority to this great truth, but what God the Holy Ghost commissioned John to give the Church, this would be enough in confirmation, when he said, For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these Three are One. 1 John 5:7. So blessedly John opens his Gospel, in attestation to the Essential Godhead of the Son of God, as God. This was in the beginning, before all time, before all worlds, before all things. He was with God, and was God, and is God! And elsewhere he calls him Eternal Life. 1 John 1:1-2. I beseech the Reader to mark this down, or rather to beg of God the Holy Ghost to mark it down for him in the fleshy tables of his heart, as the sure and unerring foundation of all the fundamental principles of faith. John 16:14; 2 Corinthians 3:3.

When this first and leading principle is fully established in the soul, we may from this opening of John's Gospel go on to enquire, and from the same divine teaching, whether, when the Apostle thus speaks of the beginning, in which this word was with God, and was God, is not meant, that in the beginning of Jehovah's purposes, and decrees, and will, and council, and pleasure concerning the Church, this Almighty One was set apart, as in the fulness of time, and (as soon after related by John) to become flesh, and dwell among his people ? Is he not also called the Word, not only as in relation to his essence in the Godhead, but as He is himself the revealed word, and indeed the only revelation in himself of Jehovah to his people? The Reader will not forget, that on so sublime a subject I humbly propose the question, but do not decide upon it. But, according to my apprehension, the very word beginning so explains it. For what beginning? Not the beginning of eternity: the very phrase is not admissible. But the beginning of the manifestation or Jehovah's purposes, as relating to the Church. The beginning of this work to the Church of grace and glory, being a similar expression to what is used in the beginning, in reference to what is said in the opening of Genesis, when Jehovah went forth in his threefold character of person, in the works of creation. Genesis 1:1. And if this be the sense concerning the word, we are taught in this verse to consider the Son of God in it, both as the Essential Word, and as the Revealed Word, standing forth in Jehovah's council, and set up as he is elsewhere revealed, as the Essential Wisdom, the Head of his Church from everlasting. See Proverbs 8:22-31.

The same was in the beginning with God, (3) All things were made by him; and without him was not anything made that was made.

These words throw a further light upon the verse before, and considered in conjunction with it, very blessedly explain the whole, as far as a subject of such mystery is capable of being explained to our present unripe faculties. This Word, this Logos, was not only in himself essentially God, but together with the other persons of the Godhead, was in all the council, will, and purpose of Jehovah. So that when Jehovah went forth in acts of creation, in his threefold character of person, he was engaged in the same Almighty agency. To this grand point the Holy Ghost by the Apostle bears testimony, when he saith, God created all things by Jesus Christ. Ephesians 3:9.

And in farther confirmation of this unquestionable truth, we learn from the same authority, that, by Him were all things created that art in heaven, and that are in earth, visible and invisible; whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him, and he is before all things, and by him all things consist. Colossians 1:15-19. Here we have ascribed to the Lord Jesus the works of all creation, comprehending from the highest created being to the lowest. And not only created by him, but for him; and not only giving him the precedency of being before all things, but declaring that as he is the Creator, so he is the upholder and preserver of all things; for their consistency, or very being, is in him and by him. And that these things are spoken of the Son of God, not as God only, but as the Word here described, subsisting in the Son of God, as God, in consequence of those ancient decrees between the persons of the Godhead before all worlds, in relation to the Church, is evident from hence, that it is in this very character, as the Head of his Church, he is here considered, and who, hereafter, in the fulness of time, was openly to tabernacle in our nature. See Revelation 5:6-10. explained by Psalms 2:7.

I must not detain the Reader. But I cannot dismiss the subject opened to us by those verses, before that 1 have first desired of him to consider what is said in the passage just quoted, of the Image of the Invisible God. Not surely an image, or resemblance, of what is invisible. For the Reader need not be told that God is invisible. 1 Timothy 1:17. and 1 Timothy 6:16. But the Holy Ghost hath explained the sense of it in this very chapter, (John 1:18.) No man hath seen God, (that is, hath seen him in his essence and glory as God; Father, Son, and Holy Ghost,) at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him; that is, the Son, in this begotten character, set up in the infinite mind of Jehovah as making manifest all the purposes of God concerning the Church, he hath laid open the mind of God, and as such is the brightness of his Father's glory, and the express image of his person. Hebrews 1:1-3. See my further observations on this subject in the Poor Man's Commentary, on Colossians 1:15. And is it not in this sense (I only ask, not determine the question,) we are to understand that Scripture at the creation, when the first earthly man was to be formed; Let us make man in our image, after our likeness. Genesis 1:26. Was not this likeness to be in reference to Christ, as Christ, subsisting in covenant engagements? How, otherwise, can it be said, that in all things he might have the pre-eminence? Colossians 1:18. And is it not in the same sense, (I again ask the question, but do not decide,) that scripture hath respect, when it is said, Behold! the man is become as one of us! Genesis 3:22. Who was thus become? Not Adam, surely! For, by transgression, he had lost all knowledge of God, and was spiritually dead in trespasses and sin. And the whole passage that follows with his expulsion from Eden proves it, But I must trespass no further,

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

What a beautiful account doth this verse give of Christ, when considered in connection with what went before. In him, that is, essentially, and in himself underived, and in common with the Father, and the Holy Ghost, he is life, the origin, fountain, and source of all life, natural, spiritual, eternal. And as by virtue of his own eternal power and Godhead, he is the efficient cause of all life to all creatures, so in a special and personal manner he is the life, and the light of men; natural life and light to them who are in a state of nature; and spiritual life and Wight to them to whom he communicates grace. Nothing can be more evident than this statement, and nothing can be more blessed.

And the light shineth in darkness; and the darkness comprehended it not.

Here is drawn the line of distinction between the character of those who from the natural blindness of a fallen state, unawakened by the Holy Ghost, have no perception of the person and glory of Christ; and those who from grace-union with him, are called out of darkness into his marvellous light. Pause, Reader! and contemplate the vast privileges of the Lord's people.

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.

I refer the Reader for some account of John the Baptist to Mt 3, and Lu 1. I shall have occasion to state somewhat more of the peculiar blessedness of this man's ministry before we close this Chapter.

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

The sense of this verse, which in itself, under divine teaching, is as plain as any portion of the word of God, by the perversion or ignorance of men, is brought forward to strengthen the opinion of those who profess that all men are endued with an inward light, which, they say, is sufficient for all the purposes of religion. And this they advance in direct opposition to what the Lord Jesus himself hath said, that the light which is in a man may be altogether darkness. And in consequence hath left upon record this solemn precept, Take heed therefore, that the light which is in thee be not darkness! Matthew 6:23; Luke 11:35. But John's account of Christ in this verse is both plain and obvious. If we accept the words as referring to mere natural light, nothing can be more true than that Christ, as the Great Creator and Author of nature, lighteth every man that cometh into the world with all the understanding which in nature that man hath. And if we refer the expression to the light of grace, equally certain it is, that every man that cometh into the world who is enlightened by grace, must derive it wholly from Christ. So that Christ is the Author and Giver of both. And it is clearly in this sense the Apostle meant it. For it should be observed, that the Evangelist is here advancing the glory of Christ, and not of the glory of man.

He was in the world, and the world was made by him; and the world knew him not. (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:

This is a most beautiful passage, and serves to illustrate and explain the many glorious truths which the Evangelist had before been advancing concerning Christ. He was in the world. When? Yea! from all eternity. Not in his human nature, for he had not as then, openly tabernacled in flesh. And it is not said of his divine nature only, for in that sense it would have been a needless observation. But He was in the world when in his covenant character he was set up from everlasting, and when Jehovah possessed him (as he himself expresses it) under another of his Mediator-names, Wisdom; see Proverbs 8:22 with 1 Corinthians 1:24. And the world was made by him. This hath been before shewn, see John 1:2-3. And the world knew him not. By the fall in the Adam-nature of sin, all men lost all apprehension of God, and became ignorant both of themselves and their Maker. Psalms 14:1-2; Psa_10:4. He came unto his own. What own? The world and all that is therein was his own by right of creation. But this is not what is meant by the phrase his own. Neither is it meant his own by right of redemption, when it is added, that his own received him not. For they did, and will all of them receive him. For so the promise in the charter of grace runs, Thy people shall be willing in the day of thy power. Psalms 110:3. And the Lord Jesus himself confirms the same, when he saith, All that the Father giveth me shall come to me. John 6:37. But the own of Christ here spoken of, means his own nation the Jews, to whom was committed the law, and the service of God and the promises; and they fulfilled their own scriptures in rejecting him. See Romans 9:4 with Acts 13:27. For a further account of Christ's own, see John 13:1. Now, Reader! having taken notice of those who, though Christ's own, as a nation received him not; I pray you to mark the very different character of those his own in right that did. And observe well for you own sake how they are known; and then see whether in experience you bear a correspondence to them. They are described as not born of blood. Nothing of the hereditary blood of Adam gives birth to this chosen seed; neither the outward blood of circumcision by Moses; not the old birth of nature contributing to the new birth of grace. Nor of the will of the flesh. Nothing derived by human generation from father to son; nothing arising out of the corrupt stock of a fallen race, can lead to a spiritual regeneration by the Lord. Nor of the will of man, but of God. No ungodly man can will an ungodly man into these high privileges. No! Neither can a godly father will the son he loves into them. The great father of the faithful Abraham wished it for Ishmael, but could not will it. Genesis 17:18. It is not (saith One that could not be mistaken,) of him that willeth, nor of him that runneth, but of God that sheweth mercy. Romans 9:16. Reader! what saith your own personal knowledge of these things? Oh! the preciousness of distinguishing mercy!

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

If there be a single verse in the Bible marked with the special emphasis of God the Holy Ghost, surely this is one. Every word tells. Here is the glorious person so much and so highly spoken of before under the name of the Word, declared to be made flesh. And this distinct from the person of either the Father or the Holy Ghost. It is the Son of God only. He is made flesh. The original word translated flesh, is very strong. It is Sarx. The same word as is used Romans 3:20. where no flesh is said to be justified. And elsewhere Christ is said to be made in the likeness of sinful flesh. Romans 8:3. And it is a word of the same significancy with one in the Hebrew, used Genesis 6:12 corrupt flesh. So that no word of stronger import can be found to denote the vast humiliation of the Son of God in the assuming of our nature. Had the verse expressed that the Word was made Man, though the same nature would have been implied, yet it would not have been so strong, as to the point of degradation. The word means our full nature, both of soul and body, complete man. And it is so very fully expressed by the word flesh, that the assumption implies the most perfect union of the both natures, divine and human. Not by any change or alteration of the one by the taking the other; but by the junction forming and constituting one whole person, God and Man Mediator, the Lord Jesus Christ. As Augustine hath happily expressed it, when speaking of the word being made flesh; " Not (said he) by changing what he was, but by taking what he was not." And what endears the whole, and renders it truly blessed to all his people who are members of his body, of his flesh, and of his bones, is, that this union of God and Man in one person, is indissoluble and forever. Jesus Christ, the same yesterday, and today, and forever. Hebrews 13:8.

And how blessedly John speaks of his and his brethren's knowledge of Christ under this precious union, He dwelt among us (said John,) tabernacled, as the word is, alluding to the Tabernacle in the wilderness, which was (and no doubt considered as such by holy men of old,) a type of Christ's human nature, in which Jehovah dwelt, and from which manifestations were made. We beheld his glory, (said he,) observe, his glory. Yes! because in his divine nature, truly his own, underived as it was, it could be called no other. And this glory, like to that of God's own Son, full of grace and truth. Reader! think what a blessed testimony is here to the Godhead of Christ, to the Manhood of Christ, and to the union of both. And do not fail to observe, that all this was in the same time while Christ came to his own, and his own received him not; distinguishing grace taught John and his brethren thus to behold Christ's glory, and rejoice in it. Depend upon it, so is it now, so hath it been in all ages of the Church, and so will it be as long as the earth shall continue!

John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. (16) And of his fulness have all we received, and grace for grace. (17) For the law was given by Moses, but grace and truth came by Jesus Christ. (18) 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 the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? (20) And he confessed, and denied not; but confessed I am not the Christ. (21) And they asked him, What then? Art thou Elias? and he saith, I am not. Art thou that prophet? and he answered, No. (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? (23) 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: (25) And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? (26) John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; (27) He it is, who coming after me, is preferred before me, whose shoe's latchet I am not worthy to unloose. (28) These things were done in Bethabara, beyond Jordan, where John was baptizing. (29) The next day John seeth Jesus coming unto him, and saith, Behold, The Lamb of God, which taketh away the sin of the world!

Here we have the introduction of John the Baptist, the herald and harbinger of Christ. In addition to what hath been offered on the Person and Office of this man, Mt 3 and Mt 11 to which I refer, I would just remark what a dignity and glory John ascribes unto the Lord Jesus Christ, in testimony of his own nothingness, and the infinite greatness of Jesus. I pray the Reader to observe these things. He speaks of his water baptism, when compared to Christ's spiritual baptism, as nothing. And do not overlook how fully John preached the Godhead of the Lord Jesus, when declaring that he should baptize with the Holy Ghost. Could any less than God baptize with the baptisms of the Holy Ghost? Could any less than God bless with the blessing of God? And I beg the Reader to observe yet further, with what equal strength John bare witness to the momentous doctrine of redemption by the blood of the Lamb, when he called upon the people to behold Christ, the Lamb of God, which taketh away the sin of the world! Christ is called the Lamb slain from the foundation of the world. Revelation 13:8. Indeed the scripture is full of this subject, in allusion to Christ. Ex 12, throughout Leviticus 9:3; Isaiah 53:7; Revelation 5:6. And what is never to be lost sight of, Christ is the Lamb of God, one of God's own providing. Romans 3:25. And I must beg yet further to observe, from the very great preciousness of this man's testimony to both those grand points; namely, the Godhead of Christ, and redemption by his blood, that John was specially and personally ordained for this express purpose. He was predicted by the Prophets Isaiah and Malachi, to come as a voice in the wilderness to prepare the way of the Lord. And he was to come in the spirit and power of Elias, and cry aloud as the witness of the Lord. And to set forth the greatness of this man's character and office yet more, when the time arrived for his appearing, an angel was sent to speak of his birth, who declared that he should be great in the sight of the Lord, and be filled with the Holy Ghost even from his mother's womb. Luke 1:11-15. Thus ordained, and thus consecrated, the whole purport of his ministry may be summed up in those two grand evidences which he bore to the person of Christ, and to the one great work of Christ. So that here is God the Holy Ghost raising up this man, this greatest of Prophets (as our Lord declared him,) born among women, to bear testimony to Jesus, and to make a public outcry of it through the Church. Reader! what are your views of these things? Oh! how truly blessed to my soul! Oh! how gracious in God the Holy Ghost, to give such testimony in the present day of a Christ-despising generation !

This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. (31) And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. (32) And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. (33) And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost, (34) And I saw, and bare record that this is the Son of God.

There is somewhat very interesting from the simplicity and artlessness in which the Baptist relates the account of his knowledge of Jesus. It appears very plain from what is here said, that Christ and his servant John had never met until about the time of Christ's baptism. For we read that John was in the deserts until the day of his shewing unto Israel. Luke 1:80. And Jesus is said to have lived at Nazareth. Hence when Christ went to Jordan for baptism, John was then preaching in the wilderness of Judea. And John's account of his discovery of Christ, by the marks wherewith he was told he should know him, these were the only testimonies John received for the knowledge of his Lord. He that sent me to baptize, (said John,) the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining upon him, the same is he which baptizeth with the Holy Ghost. And I saw, (saith John,) and bare record that this is the Son of God. Doth the Reader ask who sent John? Let him once more read the 6th verse of this chapter, (John 1:6) and probably he will be inclined to think with me, that it was God the Holy Ghost. There was a man (saith the Evangelist) sent from God, whose name was John. Reader! will you not feel increasing cause, as you pass on from one evidence to another, to bless God the Holy Ghost for the testimony of this man? Think, I beseech you, how that Almighty Lord hath watched, and is watching over the interests of his Church and people, in affording such a cloud of witnesses wherewith we are encompassed? Again I say, Blessed be God the Holy Ghost for the preciousness of such a testimony in the present day of a Christ-despising generation!

Again, the next day after, John stood, and two of his disciples: (36) And looking upon Jesus as he walked, he saith, Behold the Lamb of God! (37) And the two disciples heard him speak. And they followed Jesus, (38) Then Jesus turned and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master?) where dwellest thou? (39) He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day : for it was about the tenth hour, (40) One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother. (41) He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. (42) And he brought him to Jesus, And when Jesus beheld him, he said, Thou art Simon, the son of Jona: thou shalt be called Cephas, which is, by interpretation, a stone.

I do not presume to speak decidedly upon the subject, but I confess that I am inclined to think that these words of John, and the earnest look which he cast on the Lord Jesus, as he said, behold the Lamb of God! were commissioned with peculiar power to the minds of these two disciples. It is supposed that John, the writer of this Gospel, was one of the two. But it is not said. However, we are told that they followed Jesus. Somewhat, it is certain, arrested their attention. The gracious invitation of Christ, the earnestness of Andrew to find his brother, and the great joy he expressed in having found the Christ: our Lord's first address to Peter, and all that followed, form very interesting matter for our meditation. But I must not trespass.

The day following, Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me, (44) Now Philip was of Bethsaida, the city of Andrew and Peter. (45) Philip findeth Nathanael, and saith unto him, We have found him of whom Moses in the Jaw and the prophets did write, Jesus of Nazareth, the son of Joseph. (46) And Nathanael said unto him, Can there any good thing come out of Nazareth! Philip saith unto him, Come and see. (47) Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! (48) Nathanael said unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. (49) Nathanael answered and saith unto him, Rabbi, thou art the Son of God: thou art the king of Israel. (50) Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. (51) And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

The call of Philip and Nathaniel, and the relation of Christ's conversation with them, is most sweet and instructing. But what I would chiefly beg the Header to notice, in what remains in this chapter, Is, the Lord's exercise of his divine knowledge to the conviction of Nathaniel, in that he said, he saw him under the fig tree, and that Philip had called him. The fig trees in Judaea were large and shady, and godly persons made them what is called Proseuches, or places for prayer. By Jesus telling him that he was there when Philip called him, the heart of Nathaniel was at once convinced he must be God, since no eye but the eye of God could have seen him there. Our Lord's kind approbation of his faith, and as gracious a promise of the greater manifestations he should receive, should be considered as not relating to Nathaniel only, but a general assurance of Bethel-visits, like the ladder of Jacob, to all his redeemed, both to their own private and personal enjoyments, and to the public and universal happiness of the Church at the last day. Perhaps I should have observed, concerning our Lord's testimony to Nathaniel, that Jesus meant hot that this seed of Abraham was without guile. For this can be said of none but Christ himself. Neither, rightly considered, do our Lord's words go to such extent. By an Israelite indeed, I should conceive is meant, not simply one that is a real descendant after the flesh, from the stock of Abraham; for all are not Israel which are of Israel. Romans 9:6. but an Israelite indeed, means one of the children of promise. Galatians 4:28 whom God the Father hath given to his dear Son. And in this sense, the guileless mind of Nathaniel, hath a respect to the man's state as he stood accepted in Christ, and not as to his own holiness before God, for in this sense, he had none, neither could have been without guile. The Reader, if he knows anything of the plague of his own heart, and of the covenant righteousness in which the whole Church, both in heaven and earth, is considered before God as wholly in Christ, will enter into a full apprehension of the inestimable preciousness of this doctrine, which is after godliness, and gladly join issue with the Prophet when he said, In the Lord shall all the seed of Israel be justified, and shall glory. Isaiah 45:25. For the double Verily, used by our Lord, in the last verse of this chapter: See John 10:1.

REFLECTIONS

Reader let you and I, in the review of this blessed Chapter, do as Moses and Israel did, at the borders of the Red Sea; stand still, and contemplate what is here revealed of the salvation of the Lord. Never surely was there ever a proclamation from heaven more full, conclusive, and satisfactory, in confirmation of the Godhead of Christ; the glories of his Person, the infinite preciousness of his work, and the greatness of his salvation! Oh! what a thought for the Church of God to cherish, and to feast upon, to all eternity; that the Word was made flesh, and dwelt among us. And Oh! for grace, like the chosen disciples of the Lord, to behold his glory, the glory, as of the only begotten of the Father, full of grace and truth!

Blessed forever be the God, and Father of our Lord Jesus Christ, who hath so loved us as to give his only begotten Son! And blessed be God the Son, who hath so loved us as to give himself for us. And blessed be God the Holy Ghost, whose everlasting love prompted his infinite mind to give all the precious manifestations of the Lord in his scriptures. Oh! how inexpressibly sweet are all those views of Jesus, which God the Spirit hath here given of the Godhead, Person, Work, Glory, Grace, and Love, of the Lord Jesus.

And Lord! give thy whole Church upon earth grace to praise thee, for the wonderful witness of that wonderful man, John the Baptist. Lord, the Spirit! do thou graciously be pleased to give to every child of God, thy heavenly teachings, that we may enter into a full apprehension of the design of his ministry; and behold him as raised up on purpose, and filled with the Holy Ghost, even from the womb, to testify to those two great features of the Lord Jesus, contained in this Chapter; namely, his Godhead, and the efficacy of his one all-effectual sacrifice. For surely, the testimonies alone, which this herald of the Lord hath given, are in themselves enough to carry before them all the infidelity of the present Christ-despising generation. Oh! for a boldness in the faith, to say as Paul did upon a like occasion, to the infidels of his day; behold ye despisers, and wonder and perish! Dearest Jesus! may it be my portion, with all the Andrews, and Peters, and Philips, and Nathaniels, of this age of the Church, having found Him, of whom Moses in the law, and the Prophets did write; to testify to thy glorious name and character, and say, Rabbi! thou art the Son of God! thou art the King of Israel!