in a fit state of mind to hear with faith things of a more exalted kind, as his divinity and office, and the nature of his kingdom, and his sufferings for the redemption of mankind.

Ver. 13. In order to apprehend the just meaning of the 13th verse, we should refer to the thirtieth chapter of the book of Deuteronomy, from which the expression is borrowed. There it is said, at the 12th verse, Who shall go up to heaven to bring the commandment to us, that we may hear it, and do it?" It was probably a text familiar to the Jews, since we find that St. Paul also quotes it in his Epistle to the Romans, (chap. x. 6.) likewise Agur, in Prov. xxx. 4. The meaning of the passage then will be, that Christ alone, who came down from heaven, is qualified to reveal to mankind the will of the Father relating to heavenly things. But we may observe a further peculiarity in that expression, when Christ says of himself," who is in heaven;" whence we conclude, that while Christ was yet upon the earth, he nevertheless continued to be united to the Father in heaven; agreeably to what he says on another occasion (chap. xvii. 21.), "as thou, Father, art in me, and I in Thee." The term "Son of man," which occurs, likewise, in many

other places, no doubt, alludes to the seventh chapter of Daniel; "I saw," says he, "in the night visions, and behold one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him; and there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that, which shall not be destroyed." It should be added, however, that this name is not exclusively applied to Christ. Ezekiel, in his second chapter, and throughout the whole book of his prophecies, is repeatedly addressed "son of man." It properly signifies one of the race of mankind; and, therefore, as regards Christ, is expressive of that great instance of his love and condescension, when he put off the glory which he had with the Father in heaven, and abased himself to the condition of a man. The title may perhaps have been assumed to avoid either inflaming the ambitious expectations of the Jews, or giving offence to the jealous authority of the Romans.

Ver. 14. What our Saviour says of his being "lifted up," is manifestly prophetical of his cru

cifixion. And let us duly appreciate the force of that which follows," that whosoever believeth in him should not perish, but have eternal life." For, as it is said (chap. xvii. 3.), “this is everlasting life, that they should know thee, the only true God, and Jesus Christ whom thou hast sent." It cannot be too often, or too strongly impressed upon our minds, that it is to those only who believe in Christ, that everlasting life is promised. But this belief, if it be sincere, will not, cannot be a barren belief; for so, we are told, "the devils believe and tremble." If we believe indeed, our belief must show itself by love and obedience to our God and Saviour, giving heed to those things which are revealed, that through good works we may make our calling and election sure.

Ver. 16. The goodness of God, who sent his Son for the salvation of the world; the goodness of the Son, through whom that salvation was effected; are both distinctly pointed out in the subsequent verses; the necessity of our belief is again insisted on, and likewise the guilt, which will be imputed to those, who refuse to receive that light which is come into the world. The great cause also of their refusal is not obscurely set forth; "because their deeds were evil: for

every one that doeth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved; but he that doeth truth, cometh to the light, that his deeds may be made manifest that they are wrought in God." Goodness is notoriously connected with religious faith. Good morals naturally draw the mind to religion, as to their proper stock; and religion again is productive of good morals, as its proper fruit. It is the vain, the profligate, the licentious, who alone make profession of their unbelief. Whether this arise from thoughtlessness and inattention, or from depravity and perversion of the understanding, the guilt in either case rests upon them, considering that, upon such objects, to be serious, and to open their minds to conviction, is itself a duty, for the neglect of which they are justly responsible.

It is the observation of the accomplished Massillon, that faith then only begins to waver, when it begins to be troublesome. Either our excesses must be stopped, or we must learn to be at peace under them. And as it would be sacrificing too much to renounce them altogether, and we can only render them easy by discrediting the truths which trouble us, hence we come to consider

these truths as doubtful; and in order to become tranquil, we try to persuade ourselves that we are unbelievers. Thus the great effort of licentiousness is to make us wish to be infidels.

Ver. 22. When it is said that Jesus baptized, we must anticipate a little the explanation which is added in the next chapter; that "Jesus himself baptized not, but his disciples."

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Ver. 23. In the verse following, by “ they came, and were baptized," is to be understood that "the people came to John to be baptized." And it was upon this occasion of his bapttzing, that the subsequent profession of John respecting Christ was delivered. For the purification, about which a question was raised between John's disciples and the Jews, is the purification by washing, or, in other words, baptism; a very natural question at such a time, and similar to that described in the first chapter, when the pharisees asked him (chap. i. 25.)" why baptizest thou then, if thou be not the Christ?" John's answer, while it asserts his own divine mission, acknowledges abundantly the superiority of Christ, who is represented as the bridegroom, whose bride is the true church. He it is, who came from heaven, and declares to men that which he had seen and