John 1:14

John cometh here to speak of Christs humanity, his incarnation and manifestation in the flesh, whereby he became God and man in one person; And declareth further, how he abode in our nature on earth, for a season; how the glory of his divinity shined forth even in that abasement, in the view of his disciples and followers; and what the benefits were, he was filled with for sinners good to whom he came, and among whom he abode: even grace and truth, in opposition chiefly to the curse and shadows of the Law, as appeareth from ver. 17. Doctrine 1. The sinfulnesse and ingratitude of the world, and visible Church, will not make void Christs love to his own, nor will hinder him to draw so neer unto them (and to others for their sake) as is needful for their redemption and salvation, and may yet further convince others of their ingratitude; for, notwithstanding that ingratitude, ver. 10, 11. he drew neerer yet, and was made flesh. 2. So great was the difficulty of restoring the image of God in lost man, and of restoring him to Gods favour and the dignity of Son-ship, that no lesse could do it, then the natural Son of God his becoming the Son of man to suffer in our nature: And so great was Gods and Christs love, as to lay a foundation of reconciliation betwixt God and man in the personal Union of the divine and humane nature in Christ; so much is imported in that the Word was made flesh 3. The person of the Godhead that was incarnate, was neither the Father, nor the Holy Ghost, but the Son, the second person; for, the Word was made flesh. There being a real distinction of the persons, that one of them is not another, and each of them having their proper manner of subsistence; the one of them might be incarnate, and not the other, and it is the Godhead not simply considered, but the person of the Son subsisting in that Godhead, that was incarnate: And it was very convenient, that the second, or middle person (in order of subsistence (of the blessed Trinity should be the reconciler of God and man; and that he by whom all things were made, should be the restorer and maker of the new world, and that he who was the expresse image of the Father, should be the repairer of the image of God in us. 4. The Son of God became true man, and did take on our nature with all the essential properties thereof, and all the common infirmities thereof, yet without sin; for, so much is imported in that he was made flesh, by which name is not signified that he assumed onely a body, his divinity supplying the place of a soul; for, as the soul is sometime taken for the whole man, Acts 27.47. so also is flesh, Psal. 145.21. And the Scripture speaks expressely of Christs soul, Matth. 6.38. of his will, Matth. 26.39. And knowledge, or wisdome, as man, Luke 2.52. Nor doth it signifie that he took on our nature, as it is corrupted with sin by the fall, as flesh is sometimes taken; for he was separate from sinners, Heb. 7.26. But the designation serveth to point out the reality of his humane nature, that he was true man, having a real body with all the properties thereof; And it points out his abasing of himself, that he united not onely our soul to himself; but even our flesh and body wherein we agree with beasts; And that he took on the sinlesse infirmities and frailties of man, as flesh oftentimes signifieth, Isaih 40.6. Psal. 78.39. that so he might simpathize with us as a merciful and faithful High-Priest. 5. Albeit Christ did assume both a soul and a body, yet these did not make up another person in Christ, distinct from the person of the Son of God, but the personal subsistence of his humanity was prevented in his conception, by its being assumed into a personal union with his Godhead, and that without any change on the Godheads part, and without mixture or confusion of the natures, and properties flowing from the same: for, so are we taught in that the Word was made, or, became flesh, that is, being God from all eternity, and remaining so still, he became also man, in respect of the unity of the person; and yet the Word and flesh remain distinct still in their own natures and properties, though the properties of either nature be ascribed to the whole person with relation to that nature to which they do belong, and both concurre in the operations required in execution of the office of Mediator. And by reason of this union, he is a fit Mediator, betwixt God and man, his sufferings are of infinite worth, being the sufferings of one who is God. Act. 20.28. And is able not onely to suffer, but to carry through the work, to apply his own purchase, and repair all our losses. 6. As the ingratitude of the world did not hinder the Son of God to come into the world, and to take on our nature, so it pleased him in our nature to live in the world for a space; That so he might prove the truth of his humanity to these who conversed with him; That he might sanctifie the earth, by his residence upon it, as a place of his peoples pilgrimage, that he might in his owne person, who was greater then Moses, abrogate the ceremonies of Moses; and, That he might perfect the work of mans redemption appointed to him of the Father; Wherein his great love appeared, that no provocation, no contradiction of sinners did prevaile with him to leave the earth, till he had perfected his work; for, the Word was made flesh and dwelt among us saith John, in name of all the Apostles. 7. The Son of God his incarnation and dwelling in our nature, is the substance of the type of the ancient Tabernacle in the Church of Israel; His humane nature and flesh is that true Tabernacle wherein he dwelt, Heb. 8.2. and 9.11. The glory of his Godhead did fill this Tabernacle and shine forth in view of his disciples (as after followeth) as the glory of the Lord filled that Tabernacle, Exod 40.34, 35. And the Son of God thus incarnate, is the trysting place wherein sinners may draw neer unto, and meet with God, as of old they sought him in the Tabernacle. Therefore it is said in the Original, He, or, the Word dwelt as in a tent, or Tabernacle among us. 8. Christ our Lord during his abode in the world was content to submit to a meane and pilgrims life, That through his poverty many might become rich; That he might sanctifie a poor condition of life to his followers; and, That he might assure us of his being a fellow-feeling High-Priest, having been in his own person partaker of our miseries; for, so much also is imported in that he dwelt as in a tent or Tabernacle (which is the habitation of pilgrims) among us; And to this also doth the type of the ancient Tabernacle agree, which was ambulatory, and fitted to their wandring condition: Though Christ also be the substance of the type of the fixed Temple, John 2.21. 9. Christ also came into the world, and dwelt in it, to undertake a warfare, and did undertake, Devils, men, death, and all that had any thing to say against his people; and did overcome them, that so his people might have to do with vanquished enemies, and might go to him in need, as to one who had experience of hard conflicts and exercise in his own person; for, so much further doth his dwelling as in a tent (which is a military habitation) import. 10. Christ in his abasement and sufferings, did not cease to be the same glorious and excellent Lord still, and this his glorious excellency and Godhead did shine through the veile of his flesh, and in his low condition, and was seene by all them who got anointed eyes, and seriously considered it; for, saith John, in name of the Apostles and believers we saw (or, did contemplate, and seriously view, till we discerned) his glory; His starres appearing while he was lying in a manger, the Angels proclaiming his birth to the shepheards, his disputing with the Doctors when he was young; the glorious appearances at his Baptisme and transfiguration; yea, the whole course of his doctrine, miracles, and sufferings, ascension, and pouring out of the Holy Ghost afterward, did abundantly evince this. And by this we are taught not to judge of him nor of his members according to outward appearance. 11. Christ, as God, comes of the Father by way of inexpressible generation proper to himself onely, as being an eternal generation, by communication of the same essence and properties; And a generation wherein the Father is not before the Son, but both alike eternal: And this his glory did shine forth in his lowest condition; for, his glory was the glory as of the onely begotten of the Father: that is, such glory as was sutable and becoming Gods onely begotten Son; for, as, here, is not a note of similitude or likenesse, as when we say of a beggar, he goeth as (or like) a King, but a note of sutablenesse, as when we say of a King, he goeth as (or as becometh) a King. And by this Christ is commended to his people, as he who should be onely and chief in their hearts. 12. Albeit Christ conversed in the world in a poor and meane condition, yet his furniture for the worlds behoof was rich, And particularly, there was in him grace; or the free favour of God, as a remedy for that wrath which the Law revealeth because of sin, and the gifts of grace to cure, and remove sin; In him did the fulnesse of the Godhead dwell bodily, and on him as man, was the spirit poured forth above measure; and he had fulnesse of this grace, to supply all his peoples wants, to make up the greatnesse of their misery, and to overcome even their abuse of grace; for, he dwelt among us full of grace; as the construction in the Original conjoyneth them. 13. Christ also came into the world fraught with truth, and fulnesse of truth, being as God, truth it self, and as man, full of truth by vertue of the personal union; having treasures of knowledge for all our ignorance and errours, the truth of all the shadows of the Law, and what was foretold of him by word, or signes, being found in him, and all that is in him, and said of him, being true and solid, and such as will not disappoint us, whereas other things without him, prove but shadows; for, he dwelt among us full of truth.