"Sanctify the people to day, and to morrow, and let them wash their clothes," Exod. xix. 10.

This precept is understood to denote baptism, both here and in 1 Sam. xvi. 5, by Maimonides, the great interpreter of the Jewish law. Issureh Biah, cap. 13. And this rite was also required of heathen proselytes, along with circumcision, according to the maxim of their schools: "No man is a proselyte until he be circumcised and baptized." Female proselytes were only to be baptized. See Lightfoot on Matt. iii. 6 *.

This ancient rite, therefore, was with great propriety renewed to the Jews themselves, preparatory to the new covenant of the GOSPEL, analogous to the former, of the LAW.

The important objects of John's baptism were, 1. To proclaim, as a herald, the approach of CHRIST to all the people; for "He was sent by GOD to bear witness to THE LIGHT [of the world] that all men through HIM might believe," John i. 6-8. And 2. To point out JESUS personally as the CHRIST, to some true Israelites; for," to manifest him unto Israel, came he baptizing with water," John i. 31-49.

John held his baptism at Bethabara, "the ford" of Jordan, where the miraculous passage of the Israelites, under Joshua, took place. And his general testimony to the people who attended him, was, "I, indeed, baptize you with water, unto repentance; but He that cometh after me, is mightier than I, whose shoes I am not worthy to carry; (nor even to stoop down and untie the latchet of his shoes.) He shall baptize you with THE HOLY SPIRIT, and with fire," [unto regeneration; on the memorable day of Pentecost; as explained by OUR LORD, and by the event, John iii. 5, Acts i. 5, ii. 3,] Matt. iii. 11, Mark i. 7, 8, Luke iii. 16.

He afterwards explained, more particularly, in what respects CHRIST was mightier: "John testified of him and cried, saying, This was He of whom I spake; He that cometh after me,

Among the heathens also, from ancient times, ablution, or sprinkling with water, was practised as an initiatory rite of admission to the mysteries of Mithras, among the Persians; of Isis among the Egyptians; and of Ceres among the Greeks and Romans. Nationes extraneæ-sacris quibusdam initiantur Isidis alicujus, aut Mitræ per lavacrum. Tertull.-Apuleius thus describes those of Isis.-" Sacerdos, stipatum me religiosâ cohorte, deducit ad proximas balneas; et prius sueto lavacro traditum, præfatus Deûm veniam, purissimè circumrorans abluit.” Metam. Lib. IX.

hath been, [or existed,] before me, for he was MY CHIEF*," John i. 15. Thus marking, 1. the pre-existence of CHRIST; 2. his antecedent dignity, as THE LEADER, Micah v. 2, Matt. ii. 6, Dan. ix. 25; or PRINCE, Dan. x. 21.

These two important articles are more fully explained in the sublime Introduction of John's Gospel, which was immediately and primarily designed as a commentary on the Baptist's testi

Ιωαννης μαρτυρεί περί αυτού και κεκραγε λέγων· Οὗτος ην ὃν εἶπον· Ο οπίσω μου ερχόμενος, εμπροσθεν μου γεγονεν. ὅτι πρωτος μου ην.

The Bible translation of this passage, though not altogether unfaithful, yet seems to be inaccurate, in transposing the meaning of the two last clauses: "He that cometh after me, is [preferred] before me; for He was before me."

1. εμжρоσ0εv, ambiguously denotes " 'before," either in point of time or place; and its appropriate sense is to be learned only from the context. Thus, it indicates the former, in such passages as these, nμɛраç таç εμπроσ0εv, "the former days," Micah vii. 20. Sept. oi εμπроσlεv λoyoi, "the former discourses;" Æschines: but the latter, in the following, εμπροσθεν αυτων πορεύεται, "He, (the good Shepherd,) goeth before them, and the sheep follow him," John x. 4. In the present case, however, since the antecedent oσ, “after,” in strictness, refers to the later mission of CHRIST, the consequent eμрooεv, contrasted therewith, to preserve the propriety of the figure, must denote his earlier existence. And it may also be remarked, that where εμπроσ‡εv denotes place, as "before and behind," Rev. iv. 6, it is contrasted, not with owow, but OTIOεv. Nor does it any where, merely by itself, appear to signify precedence of rank or dignity: even in the supposed parallel passage, έθηκε τον Εφραιμ εμπροσθεν του Mavaoσov, "He set Ephraim before Manasseh," Gen. xlviii. 20, Sept. the precedence is marked by the verb conjointly: "He set before," or "preferred."

2. Tɛyover, the definite perfect tense middle, is rather inaccurately rendered “is,” for it properly denotes time past, terminating before, at, or in, the present; and should be rendered "hath been;" corresponding to the Latin, fuit: for it is contrasted with the present, "is," and the future, "shall be," Matt. xxiv. 21. That it terminates, however, at, or in, the present time, appears from the phrases tɩ yɛyovɛv, “how is it?” &c. or, what hath been, and now is," the reason? John xiv. 22; and, yɛyove, "it is done," or "the mystery of GOD hath been, and is now finished," Rev. xvi. 16. And so, fuit Ilium, fuimus Troes, intimates, that Troy hath been in existence, but is now no more. Hence, yɛyovɛ is distinguished from the indefinite tenses, eyeveto, “was made,” "became," or came to pass," John i. 3, or ŋv, was," which contain no reference to present time.

3. Пpro pov v is inaccurately rendered, "he was before me," confounding πрштос with πротeроç, " before," in point of time; whereas, in strictness, it relates to precedence of rank, as ός αν θελῃ ύμων γενεσθαι πρωτος, εσται παντων δουλος. "Whosoever among you is desirous to become chief, shall be servant of all," Mark x. 44; as exemplified by OUR LORD in washing his disciples' feet, John xiii. 3—17, who called himself their chief, John xv. 18. And St. Paul, speaking of his former persecution of the Church, ranks himself among sinners, wv πрwтos εyu εyw, "of whom I am chief," 1 Tim. i. 15. Compare Luke i. 43, 44.

4. Κεκραγε-ὸν εἶπον. am the voice of one crying," herald.

This relates to his first testimony, εγω φωνή βοώντος, "Ι &c. for кɛкpayɛ, and Bowvros, signify a public crier or

mony, introduced into the midst of it, as essentially connected therewith.

INTRODUCTION OF JOHN'S GOSPEL*.

1. "In the beginning was THE ORACLE, and the Oracle was with

2. "THE GOD, and the Oracle was GOD. This same was in the beginning with THE GOD.

The translation of this sublime Introduction, differing from the received, especially in the first and most important verse, attesting the proper divinity of THE ORACLE (CHRIST) but still distinguishing him personally from THE FATHER, "neither confounding the persons, nor dividing the substance," according to the judicious canon of the Athanasian creed, requires to be supported by a critical analysis of the terms of the original, upon the logical principles established by Middleton, in his profound Doctrine of the Greek Alphabet.

The definite article, ò, ǹ, ro, usually rendered "the," he has clearly proved to be, in fact, a relative pronoun, signifying "who," "which," or "that," as Пarep ǹμwv d [ων] εν τοις ουρανοις, "Our Father, who [art] in the Heavens," Matt. vi. 9. Here the substantive participle, wv, is understood: it is expressed in the following passage from Aristotle, οἱ μαλιστα αξιοι οντες ήκιστα πλουτουσι, “ They who are most wortly are least apt to be rich," p. 39. Εγω ειμι παν το γεγονος, και ον, και εσόμενον, " Ι am all that hath been, and is, and will be," p. 43.

The article is chiefly used to express eminence, kar' εžoxny, as “the Lord, he is THE GOD! the Lord, he is THE GOD!" and not Baal, 1 Kings xviii. 39, and is so marked in the Hebrew, by the, or emphatic prefix,, and in the Septuagint, by 'O Oɛoc. Signifying, He, who is GOD, in the highest sense of the word, or invested with supreme power and dominion. In this sense it is used in the first clause. Ev apxy v 'O Aoyos, "In the beginning was THE ORACLE, or personified WORD." Ev apxy, should be rendered, not "In a beginning," because the preposition often excludes the article, which is understood, as Middleton has shewn in many instances.

The next clause, και ο λογος ην προς τον Θεον, “ THE ORACLE was with THE GOD," or THE FATHER; and the third, kaι Ɖɛoç ŋv ò λoyos, “And THE ORACLE was GOD," as personally distinguished from "THE GOD;" for otherwise it would be a reciprocating proposition, of which the reciprocal would not be true, that "THE GOD was THE ORACLE," which is evidently incongruous.

Still cog, without the article, frequently denotes "THE GOD," when ò Пarne, “ THE FATHER,” [of all] is understood, as Θεον ουδεις έωρακε πώποτε, ὁ μονογενης υίος, ὁ ων εις τον κολπον του πατρος, εκείνος εξηγησατο, “GoD [THE FATHER] none ever saw, THE ONLY BEGOTTEN Son, who is on HIS bosom, that same expounded him," verse 18. Here is an elegant and a usual Atticism, where the genitive тov Taтρос is expressed instead of тov warɛpa, understood after Otov. Thus Virgil, "Urbem quam statuo vestrá est," "The city that I am building is your's," put for Urbs quam statuo vestra est, Æn. i. 576. So in the phrases, waра Oɛоν, "from God;" εK Oεov " of God;" TEкva Oɛov, “children of God;" occurring also ver. 6, 12, 13, of this Introduction. Oɛov, without the article, evidently denotes THE FATHER; for whom, it is used indiscriminately, both with, and without the article, in the following parallel passages: "Nothing shall be impossible with GOD," (waρа тy Otw) Luke i. 37; "For, with GOD, (Tapa Oty) all things are possible," Matt. xix. 26.

Oɛog also, without the article, denotes THE SON, where either ò λoyos, or ò vios, are

3.

66 All things were made by Him, and without Him was not any thing made that hath been. [Ps. xxxiii. 6, Heb. i. 2, xi. 3, Col. i. 16, 17, Ephes. iii. 9.

understood. As "Great is the mystery of godliness," "GOD [THE SON, or THE WORD] was manifested in flesh," &c. 1 Tim. iii. 16. And Philo, the Jew, styled ó λoyos, THE ORACLE, ὁ δευτερος Θεός, THE SECOND GOD."

66

2. The article is sometimes used simply to express reference.

Thus Ο Θεος του Ισ

ραηλ, “ the God of Israel,” Ο Θεός του αιώνος τούτου, "the God of this world,” in which latter case it denotes Satan, 2 Cor. iv. 4. Sometimes it is used relatively, even where the reference is not expressed, but understood; and so ò Oɛog is applied to CHRIST, in that much disputed passage, "to feed the Church of GOD, (Tov Oɛov) which he purchased with his own blood," Acts xx. 28; and also to the HOLY GHOST, "Thou hast not lied unto men, but unto God," (Ty Oxy) Acts v. 4, namely, THE GOD who was mentioned in the preceding verse, το πνεύμα το άγιον, THE HOLY SPIRIT."

Verse 3. Пavra di avtov eyeveto. Here the preposition dia, "by,” or “through," marks the agency of the SON OF GOD in the creation of the world, which is ultimately ascribed to THE FATHER, in the preposition εK, of," or 66 originating from;” “of whom, and through whom, and to whom are all things, to whom be glory for evermore. Amen."

Verse 4. It is not a little remarkable, that in the Orphic Mythology, the supreme principle of creation was, το φως, το υπερτατον παντων, και απρόσιτον, το παντα περιεχον, όπερ ωνόμασε Βουλήν, Φως, Ζωην. ταύτα τα τρια ονόματα μιαν δύναμιν απεφήνατο, και ἐν κρατος του Δημιουργου παντων Θεού, του παντα εκ του μη οντος παραγάγοντος εις το είναι, όρατα τε και αόρατα.

"THE LIGHT supreme of all and inaccessible, containing the universe, which he named COUNSEL, LIGht, Life. These three names he made to represent one power, and one dominion, of GOD THE CREATOR OF ALL, who produced all things into being from nothing, both visible and invisible." See Suidas voce Oppɛvg. And we find these three names or titles noticed in John's Introduction, and applied to CHRIST as the ORACLE, which is synonymous with THE COUNSEL OF GOD, as Christ is also styled, Luke vii. 30. And that epithet of the SUPREME BEING, "light inaccessible,” is also recorded by Paul, 1 Tim. vi. 16.

9. For the true light, CHRIST, "the Sun of Righteousness," coming into the world, (John xi. 27, xii. 46, xviii. 37,) enlighteneth "every man," who is willing to receive his illumination, John iii. 19-21. But the heathen world knew him not, as THEIR CREATOR; and the Jews, his own peculiar people, entertained him not, (ov waρeλaßov,) as THEIR LORD, but rejected Him. As many, however, as received Him, (ελaßov,) whether Jews or Gentiles, and believed in his name, or divine mission and authority, were admitted into covenant by Him, as "children of GOD;" whose adoption and regeneration, (eyevvnonoav,) was owing, not to any respect of persons, Acts x. 34, 35, prerogatives or merits of their own, as proceeding "from bloods," (εž aiμarwv,) from chosen stocks, or races, highly favoured casts, as Hebrews, children of Abraham, or children of Israel, &c. 2 Cor. xi. 22, 23, or from natural instinct, (εк OɛXημаtos σαρкos,) or from the moral principle of reason or conscience, (εк Oɛλημатоs avèpoç,) Rom. ii. 14, 15, but from the free grace and sole will of GOD, (εK Oɛov,) 1 Pet. i. 3, Eph. ii. 8, 9, Rom. vi. 23.

14. And THE ORACLE became flesh, [or man,] 1 Tim. iii. 16, Phil. ii. 6, 8, and tabernacled (εokηywoɛ,) among us; "the temple of his body, containing all the fulness of the Godhead, corporeally," John ii. 21, Col. ii. 9. And He manifested his glory, to his chosen witnesses, the Apostles, by his miracles, John ii. 11; by his transfiguration, Matt.

4. “In Him was LIFE, and the life was THE LIGHT of men. [John viii. 12, xii. 46, &c.]

5. And the light shineth in the dusk, but the dusk comprehended it not. [Acts xiv. 17, xvii. 27, Rom. i. 19, 20, Ephes. iii, 18.]

9. He was THE TRUE LIGHT, which coming into the world enlighteneth every man.

10. He was in the world, and the world was made by Him, but the world [the Gentiles] knew Him not. [Exod. v. 2, Isa. lv. 5, 1 John iii. 1.]

11. He came unto his own home, but his own household [the Jews] entertained him not. [John iv. 44, Matt. xii. 38-42, Luke x. 13, &c.]

12. But as many as received Him, [whether Jews or Gentiles, Rom. ii. 10, 11, &c.] to them gave He authority to become children of GOD, even to them that believe in His name:

13. Who were born [again, John iii. 3, 1 Pet. i. 3—5, Tit. iii. 4-7, &c.] neither of bloods, [peculiar races, or favoured stocks, as of Abraham, Matt. iii. 9, John viii. 39-41, &c.] nor of the will of flesh, [suggestion of natural instinct] nor of the will of man, [suggestion of reason, or conscience] but of [the gracious will of] GOD. [James i. 18, &c.]

14. And THE ORACLE became flesh, [or man] and tabernacled among us, (and we [the chosen witnesses] beheld his glory, a glory suitable to THE ONLY BEGOTTEN [SON issuing] from THE FATHER) full of grace and truth.

xvii. 1-6; by his resurrection, Luke xxiv. 26; by his ascension, Acts i. 9; and by the miraculous effusion of the HOLY SPIRIT on the day of Pentecost, &c. a glory suitable to the only genuine [Son, issuing] from THE FATHER, (dožav is μovoyevovs, πapa Пlarpoç.) During his residence in the flesh, "THE ORACLE was full of, or abounding in grace and truth," or in true grace, or graciousness to mankind. "And of his fulness, or abundance, have we, [believers,] all received, even grace instead of grace;" (kaι xaρiv avтi xapiros,) "the grace and the truth," or superior grace of THE GOSPEL, effected by JESUS CHRIST, instead of the grace of "THE LAW given by Moses;" which was only "a shadow of good things to come,' or a type of the GOSPEL, Heb. x. 1; and was superseded thereby, 2 Cor. v. 17.

18. The divinity of THE ORACLE, or JESUS CHRIST, is further intimated, 1. by ¿ povoyevns vios, "the only genuine, or legitimate son," as distinguished from volos, a spurious son, Heb. xii. 8. By this epithet, Isaac was distinguished from Ishmael, Heb. xi. 17. It is equivalent to yvnous, 1 Tim. i. 2. 2. By o wv εic TOV KOλTOV του πατρός, "who is reclining on the Father's bosom :" a metaphor taken from ancient usage. So John, the beloved disciple, reclined on Jesus's bosom, John xiii. 23, as he sat next to him at table, in the highest seat. And 3. By oracularly expounding (εžnynoaro) the nature of the Invisible FATHER, who only knoweth likewise the nature of THE SON, Matt. xi. 27.