^,^V OF PRIKCfTp^. ZIpI5 tS THE GOSPEL ACCOKDING TO S. JOHN ILLUSTEATED (CHIEFLY IN THE DOCTRINAL AND MORAL SENSE) Ancient anti jHotiern ^utfjors* By JAMES EOUD, A.M., LATE PEEBENDAEY OF EXETEE, AND FOEMEELY OF OEIEL COLLEGE, OXFOET). ^tcoixn ^tiition. LONDON: JOSEPH MASTEES, 78, NEW BOND STEEET. OXFOED : J. PAEKEE AND CO. CAMBEIDGE : DEIGHTON, BELL, AND CO. MDCCCLXXII. Saint S^otn t^c lEbangelist. The Collect. Meecieul Loed, we beseech Thee to cast Thy height BEAMS OF light UPON ThT ChUECH ; THAT IT, BEING EN- LIGHTENED BY THE DOCTEINE OP ThY BLESSED APOSTLE AND Evangelist, S. John, may so walk in the light of Thy TEUTH, that it may at length ATTAIN TO THE LIGHT OF EYEELASTING LIFE ; THEOUGH JeSUS ChEIST OUE LoED. Amen. NOTICE. The Author feels encouraged to undertake a second Edition of these " Illustrations," not so much by the sale of the first, as by the repeated assurances, which he has received from many Clerical brethren, of the assistance, hereby afforded them in their Minis- tration of God's Holy Word. Indeed, it was anticipated from the beginning, in a leading Theological Eeview, that such would in all probability be the chief use of his work — to " suggest and supply Sermon-thoughts." What use, than this, more important, and valuable ? To what higher honour can an Author aspire, beyond that of aiding, even in the least degree, the " servants of the Most High God, who shew unto us the way of Salvation ?" But, however thankful for the measure of past success, the Author is so far from presuming upon it, that he recognizes the obligation, resting upon him, to remedy every defect in the first impression, and to do his utmost in rendering these " Illustra- tions" more complete, and more serviceable. With this view he has removed some of the Notes, that he might introduce, in their stead, passages, regarded by him as having superior claims. He has added to the carefully selected Scripture-Eeferences ; and has also verified numerous extracts, by consulting the original Authors — a task, indeed, of no great labour, as he happily pos- sesses nearly every one of them in his well-stored Library. The Volume before us, moreover, has now its own proper Index of the principal Contents — an advantage, which it shares with each second Edition of the preceding Gospels. For the information of those, who are not acquainted with IV NOTICE. this Illustrative Series, he wishes to state, that his desiga is not so much to furnish a formal and exact Commentary, as to supply- matter for serious thought, and aids to holy meditation. Eefe- rences to Sacred history and customs, together with verbal criticisms, are, for the most part, avoided ; in order that the chief stress may be laid on the great Truths, more intimately connected with the faith and obedience of Christians. The Doctrine, Sa- craments, and Discipline of the Church of England form the Rule, in strict conformity with which the quotations are made — "the Pillar of the Truth," around which, from wheucesoever de- rived, they harmoniously meet; thus bearing witness to her Catholic teaching. Lastly, a3»-.thg Notes relate principally to doctrine and practice, so the literal sense of Scripture is preferred ; though occasionally symbolical comments, where, in the main, sound, and conducive to edification, have been admitted. m p THE GOSPEL ACCORDING TO S. JOHN. In the Holy Scripture are contained the words of eternal Life. It has God, for its Author; Salvation, for its end ; and Truth, without any mixture of error, for its matter. John Locke. (Letter to the Eev. Mr. King.) To prove, that the Book of God, which we honour, as His "Word, is this necessary Eevelation of God and His Truth, which must and is alone able to lead us in the way to our Eternal Blessed- ness (or else the world hath none) comes in " a cloud of wit- nesses ;" some foT the infidel, and some for the believer; some for the weak in faith, and some for the strong ; and some for all. For then, first, comes in the Tradition of the Church, the present Church ; so, 'tis no heretical, or schismatical, belief : then, the testimony of former ages ; so, 'tis no new belief : then, the consent of times ; so, 'tis no divided, or partial, belief: then, the harmony of the Prophets and them fulfilled ; so, 'tis not a devised, but a forespoken, belief : then, the success of the doctrine, contained in this Book ; so, 'tis not a belief stifled in the cradle ; but it hath spread through the world, in despite of what the world could do against it, and increased, from weak and unlikely beginnings, to incredible greatness : then, the constancy of this truth ; so, Itis no moon-belief: for, in the midst of the world's changes, it hath preserved its Creed entire through many generations : then, that there is nothing carnal in the doctrine ; so, 'tis a chaste belief. And, all along, it hath gained, kept, and exercised more power upon the minds of men, both learned and unlearned, in the increase of virtue B 2 S. JOHN. and repression of vice, than any moral philosophy, or legal policy, that ever was. Then comes the inward light and excel- lency of the Text itself ; and so, 'tis no dark or dazzling belief. And, 'tis an excellent Text ; for, see the riches of natural know- ledge, which are stored up there, as well as supernatural. Con- sider, how things quite above reason consent with things rea- sonable. Weigh it well what Majesty lies there, hid under humility ; what depth there is with a perspicuity unimitable ; what delight it works in the soul, that is devoutly exercised in it ; how the sublimest wits find in it enough to amaze them ; while the simplest want not enough to direct them. And then we shall not wonder, if (with the assistance of God's Spirit, who alone works faith and belief of the Scriptures, and their Divine Authority, as well as other Articles) we grow up into a most infallible assurance — such an assurance, as hath made many lay down their lives for this truth. Ps. xix. 7 — 11 ; cxxxviii. 2, 4 ; Isa. xxxv. 8 ; Heb. v. 14 ; Acts xx. 32 ; 2 S. Pet. i. 16. Abp. Laud. (Conference with Fisher. S. xvi. Num. 34.) The design of S. John in writing his Gospel was to convey to the Christian world just and adequate notions of the real nature, character, and office of that great Teacher, vrho came to instruct and redeem mankind. Por this purpose, he studiously selected for his narrative those passages of our Savioub's life, which most clearly displayed His Divine power and authority, and those of His discourses, in which He spoke most plainly of His own nature, and of the efficacy of His Death, as an atonement for the sins of the world. The object, which this Evangelist had in view, is very clearly stated in chap. xx. 31. It was not to accumulate as many instances, as possible, of the miraculous power exerted by Jesus ; but only those, which most distinctly illustrated His peculiar Office and Nature. " Many other signs truly did Jestjs in the presence of His disciples, which are not written in this Book ; but these are written, that ye might believe, that Jesus is the Christ, the Son of God; and that be- lieving ye might have life through His Name." This expres- sion seems to prove, that those persons are wrong, who suppose that S. John wrote his Gospel merely to supply the defects and omissions of the other Evangelists. The real diiFerence between S. JOHN. 3 them is, that they wrote a history of our Savioue's life ; but S. John, of His Person and office, xix. 35, Bp. Blomfield. (Lectures on the Q-ospel of S. John.) Mark and Luke wrote, but by report ; and Matt hero saw, but in part ; but John writes what he had felt, heard, and seen himself (and he felt, heard, and saw more than they all) ; for he not only felt the Word of Life with his mortal hands, but the bosom of his Blessed Saviour, supporting the leaning burden of his own sinful body. He not only heard the voice of the Patheb at Jordan, but the cry also of the Son on the Cross ; he not only saw Cheist in glory on Mount Tabor, but in infamy on Mount Calvary, when all the rest were shifting for themselves. . . . This admirable historian begins his Gospel beyond Moses, be- fore the beginning of the world, and ends his Revelation beyond all historians with what shall be after the end of the world. This disciple was the beloved of his Master, and so loving to Him, that he equalled the love of women ; for he was with them, the last at the Cross, the first at the Sepulchre ; and outran Peter, for all his zeal. He was so full of charity, that to his care only our dying Saviofe left His Blessed Mother. . . . I beseech the Spirit, that, in love to the truth, I may always believe what the Spirit of love hath indited, and the beloved disciple hath written. 1 S. John i. 1 — 4. Dan. ix. 23. Tf^m. Austin. (Med. on S. Thomas's Day.) Examine, from the time that he was "the beloved disciple," while his Master, Jesus Cheist, was upon the earth ; behold him in his other cognizances, that he was an unspotted virgin, a pa- tient Confessor, an Evangelist, that soared higher than his fellows ; an eagle in his Gospel, but a dove in his Epistles, where every line is enchased with jewels of love ; the aged Patriarch, who had long survived all the Apostles ; the oracle, that resolved all the Churches in their controversies ; finally, that super- natural man, that left not his like behind him, and, since his days, his equal did never rise up after him. Put all this to- gether, and mark what a sanctified vessel this was to " see the souls under the altar," and all those things, which the Angel told him should come to pass in the days to come. (See Illustr. XX. 30, and xxi. 22.) Bp. Racket. (Serm. on Rev. vi. 9.) b2 4 S. JOHN. They, that will presume to comprehend whatever they are com- manded to believe, and those, that will believe nothing, but what they are able to comprehend, are alike insolent, if not per- nicious. 'Tis true, God by the Gospel hath revealed and brought to light many things, which before appeared only, as He Himself, "in a cloud ;^^ namely, concerning the Divine nature, Persons, properties, and the Eternal Being, and the Incarnation of His Son ; but still, as God Himself is said to do, these also " dwell in liffht, which no man can approach unto :" which he, that will needs gaze and pry too near to, must be dazzled into blindness, and be only so much the more in the dark. But he, that proudly does conceit his little spark of reason can bear up with that Divinity of brightness, and en- lighten him to look through all those inaccessible discoveries, with Lucifer's assuming he hath reason to expect his fall. The one of these (the Schoolman) that will needs clear all mysteries ; the other (the Socinian) that will take them away — the one, that with his pencil will presume to figure Him, who is " the brightness of God's glory," and trace out the lineaments, by which that everlasting Tathee did impress " the character and express Image of His Person on Him;" the other, that with a bold hand dashes out the Person from the Nature — the one, that will untie the knots of the Hypostatic Union ; and the other that will cut them, and the Union too, asunder — the one, that will needs prove by reason whatsoever is in Scripture ; and the other, that, speaking of Christ's satisfaction, saith, " for my part, if it were not only once, but oftentimes set down in holy Scripture, yet would I not therefore believe it," (Socinus, De Servatore, lib. iii. 6,) — neither the one, nor the other, of these receive Revelation, " as a little child ;" nor like young Samuel — " Speak, LoED ; for Thy servant heareth !" Ps. cxxxi. Dr. Allestree. (Serra. on S. Mark x. 15.) Matthew wrote for the Hebrews ; Mark, for the Italians ; Luke, for the Greeks ; the great herald John, for all. S. Greg. Na- zianzen. S. Luke's Gospel was addressed to Theophilus, a lover of God. A Divine love must qualify us, as it did him, to " know the cer- tainty of those things, wherein we have been catechized." So, S. JOHN. 5 in regard to every part of Scripture, love is the key of a right understanding, but especially in regard to the mysteries of Revelation, and, therefore, to this Gospel of S. John : For, as Jesus "is in the bosom of the Fathee," (i. 18,) and as John " leaned on the bosom of Jesus," (xiv. 23,) so must we have an endearing fellowship and communion with God, in order to penetrate into His heart and draw out the hidden riches of His Word. — Let us, then, before we open this Blessed Book, hear the God of love saying unto us, through the disciple of love, " Lovest thou Me ?" xxi. 15. /. F. Me tenero juvenem deducti carminis orsu Concelebrare juvat, vultum qui uube coruscum Ceerulea, qui signa super volventia mundi Ambrosium caput, et stellanti tempora crine Festa luce tulit, radiis insignis et auro. Tu mihi, tu venies in carmina laeta vocatus ; Tu mihi sanctus oris, moUi cui pube nitentes Primaevoque gense vernant in flore Joannes : Gratia cui nectit Divina monilia coUo, Cui rores pleno desudat ab ubere cffilum, Cui sedet ante pedes, famulis interlita plumis, Obsequio tumefacta suo regina volucrum. Tarq. Gallutius. (Carm. Lib. i. 8.) S. JOHN I. ]. CHAPTER I. TN the beginning was the Word, and the Word was with God, and the Word was God. 2 The same was in the beginning with God. 1 It is an injury common to all the Evangelists (as Irenaeus notes) that all their Grospels were severally refused by one sect of heretics or other ; but it was proper to S. John alone to be refused by a sect (the Alogiani,) that admitted all the other three Evangelists His whole Gospel is comprehended in the beginning thereof: in this first chapter is contracted all that, which is extensively spread and dilated through the whole Book. Eor, the first part of the chapter is the manifestation of the Divine Nature of Cheist, in His Eternity, in the dis- tinction of Persons, in the Equality with the Fathee. The second part layeth down the office of Cheist — His Prophetical, His Priestly, His Eoyal office : and then the efiect, the work- ing, the application of all ; that is, who were to preach all this, to the ends of the world — the calling of the Apostles. Dr. Donne. (Serm. on S. John i. 8.) Filius tonitrus est qui loquitur, et tonitruum est quod loquitur. He, who here speaks to us, is Boanerges, the son of thunder ; and what he says sounds, like thunder. Ps. xxix. Bad. Ardens. (Horn. ult. in Nat. Domini.) This name Verbum is most excellently given to our Savioue ; for, it expresses His Nature in one, more than in many others. Therefore S. John, when he names the Persons in the Trinity, (1 S. John V. 7,) chooses rather to call Him Verbum, than Filius : for Verbum is a phrase more communicable, than Filius. Filius hath only reference to Patrem, that begot Him; but Verbum may refer to him, that conceives it; to him, that speaks it ; to that, which is spoken by it ; to the voice, that it is clad in ; and to the eifects, it raises in him, that hears it. So Cheist, as He is Verbum, not only refers to His Eathee, that S. JOHN 1. 1. 7 begat Him, and from whom He comes forth ; but to all the creatures, that were made by Him ; to the flesh, that He took to clothe Him ; and to the doctrine, He brought and taught, and which lives yet in the hearts of all them, that obediently do hear it. He it is, that is Hoc Ferbum ; and any other, pro- phet or preacher — he is but vox. S. Luke iii. 4. Verbum is interior mentis conceptus ; and vox is but signum intentionis. S, John was but a sign, a voice ; not worthy to untie the shoe latchet of this "Word. Christ is interior conceptus, the inner conception, " in the bosom of His Father ;" and that is pro- perly Verbum, the Word. And yet, the "Word is the intention uttered forth, as well as conceived within : for Christ was no less the "Word in the womb of the Virgin, or in the cradle of the manger, or on the altar of the cross, than He was in prin- cipio, " in the bosom of His Father." For, as the intention departs not from the mind, when the word is uttered, so Christ, proceeding from the Father by Eternal Generation, and, after, here by Birth and Incarnation, remains still in Him and with Him in Essence ; as the intention, which is conceived and born in the mind, remains still with it and in it, though the word be spoken. He is, therefore, rightly called Ferbum, both by His coming from, and yet remaining still in, the Fa- ther. Judg. xiii. 18 ; Isa. ii. 1 ; ix. 6 ; Ps. cxxxviii. 2 ; xlviii. 10. Wm. Austin. (Medit. for Christmas Day.) "What is said thus far seems, as if S. John was anticipating an inquirer, who might ask, for instance — when was the Word ? In the beginning, that is, from eternity — where was the Word ? With GrOD the Father — what is this Word? This Word is God. In this sense. Eternity answers to when; the Per- sonal distinction from the Father to where; the sameness of Essence with the Father to what. He then gathers all these into one, adding, *' The same was in the beginning with God." Gen. xxxii. 29 ; Judg. xiii. 17, 18 ; Ex. iii. 13 ; Prov. xxx. 4. Pompeo Sarnelli. (Dichiarazione del cap. prime dell' Evangelio di San Giovanni.) Tell me, does the radiance of the sun proceed from the substance itself of the sun, or from some other source ? Any one, not deprived of his senses, needs must confess, that it proceeds from S S. JOHN I. 2. the substance itself. Yet, althougli the radiance proceeds from the sun itself, we cannot say, that it is later in point of time than the substance of that body ; since the sun has never ap- peared without its rays. Now, if, in the case of these visible and sensible bodies, there has been shewn to be something, which proceeds from something else, and, yet, is not after that, from whence it proceeds, why are you incredulous in the case of the invisible and ineffable Nature ? This same thing then takes place, but in manner, suitable to that substance. For, it is for this reason, that S. Paul calls Him "Brightness," (Heb. i. 3,) setting forth thereby His being from Him, and His Co- eternity. Again, tell me, were not all the ages and every interval created by Him ? Any man, not deprived of his senses, must necessarily confess this. There is no interval, therefore between the Son and the Father ; and, if there be none, then He is not after, but Co-eternal with. Him ; for before and after are notions implying time ; since, without age or time, no man could possibly imagine these words : but Gron is above time and ages. Isa. sliii. 10. S. Chrysostom. (Hom. in loc.) 2 God, who is the living fountain of all perfections, spent an entire Eternity in the contemplation of His own excellencies, before any creature was made. In the moment, appointed by His wisdom, He gave the first being to the world. Three dis- tinct orders of natures He formed ; the one, purely spiritual ; the other, purely material ; and, between both, one mixed, which unites the extremes in itself. This is man, the abridgment of the Universe, allied to the Angels in his soul, and to material things in his body, and capable of the happiness of both ; by his internal faculties enjoying the felicity of the intellectual, and by his external tasting the pleasures of the sensitive world. Man's greatest excellency was a perfect conformity to the Divine pattern. " God created man in His Own Likeness ; in the Image of God created He him." 1 Thess. v. 23 ; Ps. viii. Bates. (Harmony of the Divine attributes, Ch. 1.) God is eternal ii parte ante, and a parte post — by an Eternity past (you must bear with impropriety of speech in this matter) and by an Eternity to come. There never was any point of time, wherein He was not ; there never shall be any point of time S. JOHN I. 2, 3. f 9 wherein He shall cease to be. Eev. i. "S. . . . This world and all things therein had a beginning ; and there was once nothing in existence, besides the Almighty God, the Fathee, the Son, aud Holt Ghost, the Blessed Trinity in Unity, which from all Eternity enjoyed Itself; nor at all needing any thing without Itself, any created being, to add to its felicity. For, God made not this world for any essential good, that should thereby ac- crue uuto Himself J for, all things owe all, that they are, or have, unto Him ; but with a design to communicate His good- ness to certain beings without Himself, which should therefore depend on Him, and adore and glorify Him, as the Author and fountain both of their being and well-being. Isa. xliii. 7, 10, 21. Bp. Bull. (Serm, on Ps. xxxix. 4.) Eegnabatque potens in Majestate Creandi, Et facienda videns, gignendaque mente capaci Ssecula despiciens, et quicquid tempera volvunt Prsesens semper habens, immensum mole Beata Eegnum erat Ipse Sibi.^ Claudius Marius Fictor. 3 All things were made by Him ; and without Him was not anything made that was made. 4 In Him was life ; and the life was the hght of men. 6 And the Hght shineth in darkness ; and the dark- ness comprehendeth it not. 3 The beloved disciple, preaching that most precious doctrine of a Lamb, slain to " take away the sins of the world," in order to evince the suflBcieucy of Cheist's Sacrifice for this blessed purpose, affirms, that all things were made by Him ; and with- out Him was not anything — no, not so much, as one single being, or any being, however excellent — made. The Apostles, I observe, delight to use this method of displaying the honours ^ These beautiful verses are well translated by Archbishop Leighton (Lecture iii.) — "Vested with all the majesty of Creative power, compre- creatures to be afterwards produced, having all the revolutions of time con- stantly present to His all seeing eye, and being an immense and most glo- hending in His infinite mind all the | rious kingdom to Himself." 10 S. JOHN I. 3. of the Eedeemer and establishing the faith of His people. See Col. i. 15, 16 ; Heb. i. 2, 3. Hervey. (Eeflections on a flower garden.) The Heavens cry, that it was God, who bowed them, and came down to be a man, for our sakes. The sun cries, " It was my LoED, who was crucified in the flesh, at the light of whose Divinity I was afraid and withdrew my beams." The earth cries, " It was He, that formed me, who sufi'ered, which made me quake and tremble at the horrid catastrophe." The sea cries, " He was not my fellow- servant, who walked with one of His disciples upon my back." The temple cries, " He, that was worshipped here, is now blasphemed ; and therefore I rend my garments." Nay, hell cries, " He was not a mere man, who descended hither ; for, whom I received, as a captive, I found to be the Omnipotent GrOD," And, if we ask the Hea- venly powers, and desire the Angels, and Archangels, and the whole host of Heaven to tell us " "Who was He, that appeared on earth, and was crucified in the flesh?" They will all answer aloud, in the words of the Prophet David, " The Loed, the God of Hosts ; He is the King of Glory : to Him be glory and dominion for ever and ever. Amen." Ps. xix. 1 ; ciii. 22. Proclus. (Orat. xiii. In Sanctum Pascha.) The Socinians have not purged mystery out of the Scripture ; they have only changed its place. They have taken mystery out of the doctrine of the Scripture, where it was venerable, and worthy the Majesty of God, and they have placed it in the phrase of the Scripture, where it is opprobrious, and repug- nant to God's sincerity. Por example, expounding S. John i. 1, they say, that, in the beginning was the Word, signifies no more, than that Cheist was, when He was born ; that the Word was with God, signifies nothing else, but that Cheist was taken up into Heaven to receive instructions for His sub- sequent errand; that the Word was God, signifies no more, than that He was God's messenger ; that all things were made by Him, and without Him nothing was made, that was made, signifies only, that He was to preach the Gospel, by virtue whereof men were to be made new creatures .... Alas, that these men would let reason and modesty work on them so far. S. JOHN I. 4, 5. 11 as to restore mystery to its proper place in the Book of God ; to let it be in things, where it is adorable, and to remove it from words, where it is ridiculous : that they would not give covert to their obstinacy under this deluding axiom — " We cannot believe what we will ; we must have reason for what we believe!" that they would have allowed Thomas to have spoken truth and plain sense in the form of his confes- sion, XX. 28 Eeason has a proper province to act in ; for, although it is not to prescribe the matter of our belief, (Eevelation does that,) yet is it a proper judge whether such or such a matter is revealed, or no ; for, this consists only in apprehending the sense of plain words, which every man's understanding has an equal right to pretend to. S. Matt. xi. 25—30. Bean Young. (Serm. 2, on Eom. i. 22.) 4 Cheist is not so little, as a name and notion. He is a Nature, and Spirit, and Life in us. Heb. iv. 12, 13. Br. Whichcote. (Aphor. Cent. iv. 355.) All spiritual happiness is in God, and inseparable from Him ; and there is no possibility of the creature's receiving any, but by being in Him. The Gospel only teaches the necessity of this union, and the precious means and mystery of it, by Cheist. 1 do not think it is in the power of God to make anything to be our Happiness, but Himself. Ps. xxxvi. 9. Adam. (Private Thoughts. Ch. 3.) We find in God all the excellencies of light, truth, wisdom, greatness, goodness, and Life. Light gives joy and gladness. Truth gives satisfaction. Wisdom gives learning and instruc- tion. Greatness excites admiration. Goodness produces love and gratitude. Life gives immortality and ensures enjoyment. Jones (of Nayland.) Cheist is "God manifest." He is the Word — God heard: He is the Light — God seen: He is the Life — God felt. 1 S. John i. 1 — 4. C. Wolfe. (Appendix to Sermons.) 5 My stice factum est ut Christus in node nasceretur ; Lux Veri- tatis futures ignorantice tenebris. It was mysteriously ordained that Cheist should be born in the night-time, as the Light of Truth rising amid the darkness of ignorance, xii. 46 ; Isa. Ix. 2 ; Eph. V. 8. Tertullian. 12 S. JOHN I. 5. In the first and second verses, mention is made of a state before the creation of the world ; in the third verse, the world's crea- tion ; in the fourth, the time of man's uprightness ; in the fifth, of his decline and fall. Bengel. In this and at verse 10, we have the blindness of the Gentile ; at verse 11, the blindness of the Jew, in its more aggravated form. Thus, " Scripture concludes all under sin." The doc- trine of universal guilt, here simply stated, is expanded by the Apostle, (Eom. i. and ii.) while, in both cases, the statements are introductory to the preaching of the Grospel of the grace of God — the manifestation of " the Lamb of God, who taketh away the sin of the world." Verse 29 ; Conf. Eom. iii. J. F. Though the windows of the East be open, yet every eye cannot behold the glories of the Sun ; as saith Photinus, " The eye, that is not made solar {^j\ioeilrj