Exposition of John

The occasion of Christ's removal was, that the Pharisees began to take notice of his gathering & baptizing moe disciples then ever John did (though indeed he baptized none, but by his disciples) and Christ knowing of this, and what they were hatching upon it, did decline their fury, and went again into Galilee, where he had been before, chap. 1, 2. Whence learn, 1. The messengers of the Gospel, getting success, may look to meet with envy and malice from Satan and his instruments, and especially from corrupt Church-men; for, the Pharisees heard how Jesus made and baptized disciples, they heard it with an hostile mind, and with a purpose to do him hurt, which therefore made Christ to withdraw. 2. The more that men study to bear down truth, and the work of the Gospel, the Lord can make it to flourish the more; and though one instrument be laid aside, yet he can raise up another, in whose hands it will prosper yet more; for they who bear down the work in Johns hand (who, as some think, was now in prison) find it rising more in Christ's; he made and baptized moe disciples then John, which seemeth to relate to that, chap. 3.26. 3. As it is an evidence of a wicked disposition to have hatred against Christ and his Ministry, upon the very report of it; so it is a judgment on these who will not themselves come to hear and see, that his way and his servants be so represented to them by others, as may stir up their corruptions, and set them on edge to persecute; for, the Pharisees but heard all this, that set them on edge, and that (as appeareth) by no friends to Christ. 4. Albeit the people of God may be in a very secure condition when persecution cometh, and God may send persecution of purpose to stir them up; yet persecution is an evidence of so much fruit and success of a Ministry, as is Satan's eye-sore; for, here persecution is raised against Christ in Judea, because he made and baptized moe disciples then John. 5. Christ observeth and knoweth how everyone is affected; and be men's machinations what they will, yet none will steal a dint on him, but he will know their projects beforehand, to avoid them if he please; for, the Lord knew how the Pharisees heard these things, as he might easily do by his Omniscience. 6. Christ's disrespect from men, diminisheth nothing of his true excellency and worth, nor ought it to obscure it in his people's hearts; for, when the Jews are about this, John calleth him the Lord, which is a name of majesty and dominion. 7. The preaching of the Gospel is the great and principal work of the Ministry, whereof administration of Sacraments is an accessory; and Christ would not have men to judge of the efficacy of Baptism, as depending on the Minister; and would have all to put a difference betwixt the outward seal, which any instrument authorized thereto, may administrate, and the thing signified, for which he alone must be depended upon; for these reasons, and to teach this it was, that Jesus himself baptized not, but his disciples; which is added by way of correction to the report: he betook himself to preaching as the great work, 1 Cor. 1.17. He taught his followers to look on baptism administrated by his disciples in his Name, to be as sufficient as if he had administrated it himself; and by baptizing none at all, he kept that distance clear betwixt the Ministers and his part in that Ordinance. 8. It is lawful for Ministers to withdraw themselves from the plots of persecutors, when their calling is cleared so to do, by the general rules of the Word, relating to such a case and practice; for, upon this ground, Christ left Judea, and departed again into Galilee, a more obscure place, and more remote from the Pharisees power. 9. No pretence of confidence ought to slacken men's diligence, in the use of lawful means for their own preservation, for albeit Christ knew his hour was not yet come, yet he used means, and withdrew. 10. Albeit Christ might either have prevented or repressed his enemies fury by his Omnipotencie; yet he chose rather to let it break forth, and used this mean of his own preservation; that he might fight with the weapons of his weak followers, and, in his own person sanctify these means, of retiring and sleeing in hard times, unto them; therefore, he who might have stayed in Judea, and driven the Pharisees out, chooseth rather to leave Judea, and depart into Galilee.

In the second part of the chapter John recordeth what was Christ's carriage and success in his way to Galilee, in bringing in some first-fruits of the Gentiles, and of these without the Jewish Church; and first, he recordeth his conference with the woman of Samaria, in his disciples absence, to v. 27. Next, their return, her going to the City to bring out the people, and his conference with the disciples in her absence, to v. 39. Thirdly, the conversion of some more of that city, to v. 43.

Unto this conference with the woman, some occasions are permitted. As, 1. That his straight way from Judea to Galilee, lay through (not the City, but) the Country of Samaria, and therefore he came there, v. 4. 2. That coming unto Sychar, a City of the territory of Samaria, where Jacob's Well was, he was so wearied with his journey, and the heat at noon, (which was their sixth hour) that he rested upon or beside the Well, while his disciples provided meat, v. 5, 6. and so Providence set the tryst with her who was coming. This Sychar is the same with that place of Jacob's abode, Gen. 33.18, 19. called there Shechem; and this description of it here mentioned, relates to that, Gen. 48.22. the interpretation whereof I remit to its proper place. Doct. 1. When persecutors have done their worst, neither Christ nor his followers will want work or success, so long as the Lord pleaseth; for, Christ driven from Judea, finds both in Samaria. 2. As persecution and exile should not put Christ's servants from minding their calling; and as they should employ the very time of their journey in seeking to do good; so a very short time, through God's blessing, may produce great effects; for, so doth Christ's practice and success, while he is on his journey, teach us. 3. In every step of men's way, they should study to have a clear calling, especially for doing those things whereat others are apt to stumble and take offense; therefore, Christ, however his love put a necessity upon him to visit these wandering sheep, and he did not stand to go to an hateful place to seek them; yet being the Minister of Circumcision, Rom. 15.8. and having forbidden his disciples to go to the Samaritans, Matth. 10.5. he will have his journey thither freed of obloquy, by the necessity of his going that way, from Judea to Galilee, be must needs go through Samaria, as being his straight way, as appeareth, Luke 9.51, 52. and 17.11. and is clear to them who know the situation of that country. 4. A lawful and necessary calling, maketh converse lawful with those, with whom otherwise it were not justifiable; for, therefore he went through Samaria, and that warrantably, since it was the straight way to Galilee. 5. Piety and faith in God have a sweet savor and smell, above any excellency that men can hunt after beside; therefore, is this place so eminent, even in Christ's time, by reason of Jacob's abode, who worshipped God there, Gen. 33.9, 20. And because of his faith in giving that land to his children when they were sojourners in Egypt. 6. Christ took on, not only our nature, but the common infirmities thereof; and he is to be as seriously eyed as emptied in his humanity, as in the glory of his Godhead, for the comfort of sensible sinners who come to such an High Priest: therefore, it is recorded that he was wearied with his journey, ere half the day was spent: and that through weariness, he sat thus on (or, beside) the Well, that is, even as the seat offered, or as wearied men use to sit.

The third and nearest occasion of this conference, is, that while he was sitting there, a woman of Samaria, (originally of that country, it seems of the town of Sychar ) cometh to draw water, upon which followeth the conference; wherein he leads her from one thing to another, till she come to know him to be the Messiah.

It may be summed up in this order, 1. Christ seeking a drink in his disciples absence, v. 7, 8. gets a tart answer, v. 9. 2. He discovering how much she mistook him, and that he had better water to give her, then she would offer him, v. 10 she reasons against this his offer, v. 11, 12. 3. Christ pointing out yet further the excellency of what he offered, v. 13, 14. doth beget but a natural desire in her after it, v. 15. 4. Christ not prevailing by his offers, doth discover her misery to her, and that he knew her lewdness, v. 16, 17, 18. 5. The woman upon this, taking him to be a Prophet, v. 19. propounded the controversy betwixt the Jews and the Samaritans, concerning the place of public worship, v. 20. and gets a full resolution to it, v. 21, 22, 23, 24. 6. The woman upon this discourse, bringing to remembrance the Messiah who was to come, is brought to know that Christ was he, v. 25, 26.

In the first discourse betwixt them (in these verses,) Christ seeking drink, both to quench his thirst, and that thereby he might take occasion to confer with her; she casts up the dissensions betwixt the Samaritans and Jews, tartly checking him, that in his need he would now make use of her; Here John inserts, that the disciples, (who, it seems, were not so many as afterward) were gone to buy provision, as a reason why she found Christ alone, and why he employed her and not them to get drink. As for this great distance betwixt the Jews and the Samaritans, it began first at the defection of the ten tribes from 〈◊〉 Temple at Jerusalem, and from the 〈…〉 Davi • and did increase, partly, when 〈…〉 N •••• s, with some few Israelites, did pos • e ••• that land which had been given to Israel the brethren of the Jews, and did invent a mungrel way of Religion, 2 Kings 17. partly, by reason of many injuries done to the Jews by these Samaritans; who, however they boasted to be descended of Jacoh, when the Jews were in any good condition, (as appeareth in part from v. 12.) yet they were their bitter enemies in their adversity, as appeareth from Ezra, Nehemiah, and the histories of those times; And chiefly, this difference was heightened, when the Samaritans with some Apostate Jews, built a Temple in Mount Gerizim, in opposition to that at Jerusalem, and so that country became a shelter of all Apostate Jews. Doct. 1. Providence may be intending much mercy to those who are unworthy of it, and are little minding it; for, this woman of Samaria, who was a vile woman, v. 18. cometh to draw water, and mindeth no other thing, and yet Providence made her to tryst with the Savior of sinners; and with him, when he was actually under the feeling of our infirmities, being weary and thirsty, and so a meet Lord to deal with such an insensible woman. 2. It is no strange thing to see Christ and his followers much straitened in outward things: to see them need a drink of water, and have scarce any willing to supply them, and to have their dinner to seek at dinner time; for, this hath our humbled Lord sanctified to his followers in his own person; and by this his wa • t he hath recovered their right to outward benefits, which was forfeited in Adam. 3. Albeit Christ humbled himself, and became poor, that through his poverty we might become rich; yet hath he also left an example to his meanest followers, of studying an honest way of living, and providing for their subsistence, and not by scandalous beggary, or being burdensome; for, he sent his disciples to buy meat. 4. There may be somewhat betwixt Christ, and those he will do good unto, that it were not meet that even disciples should know of it; therefore, among other causes, the disciples were gone away unto the City, that they might not be witnesses to Christ's ripping up of her shameful fault in this conference; nor to her miscarriages in her discourses with him. 5. It is a commendable practice in men to be constant in their habit and fashions, and not affect novelty in these; for, herein Christ hath cast a copy, being known at first to be a Jew, by his habit and language. 6. It needs not seem strange, if Christ or his people, not only want and get no supply, but be mocked and insulted over in their necessities, by those who may help them; for, Christ being thirsty, gets a taunt instead of a drink. See, John 19.28, 29. with Psal. 69.21, 7. Contentions about Religion are ordinarily very hot, and draw not only to alienation of affections, but even to the breaking the b •• ds of civil society and converse: for, so was it here the Jews had no dealings with the Samaritans. 8. It is an evidence of a malicious heart to insult over the miseries of any, and to take advantage of the misery of those they hate, to do them all the spite they can: for, so much doth her taunt impo • t, How is it, that thou being a Jew, askest drink of me which am a woman of Samaria? for the Jews have no dealings with the Samaritans. As if she had said, ye regard us not at other times, but now when ye need, ye seek to us, and therefore I will not answer you. 9. Self-love is so deeply rooted in everyone, that even the basest cannot endure to be despised: for, the ground of her quarrel is, that they were contemned by the Jews, the Jews have no dealings with the Samaritans. 10. Christ is a Lord who will not stand on any impediment, but will come over them all, to reconcile sinners to himself; for, he keeps no such distance with Samaritans, nor with a lewd woman among them, and counts it his glory to take so wild a creature.

In Christ's second speech to her, he lets her see how much she mistook her own mercy: for, if she had known him, she would not only not have refused his request, but would have turned a Supplicant to him, and he would have given her better and living water: whereby we are to understand the Spirit of God, and the graces of the Spirit acted by him, as chap. 7.38, 39. Doct. 1. Christ's meekness passeth over much frowardness, which he findeth in his own in the time of their Conversion, and by his goodness he overcometh their ill; for, so much doth this reply to the woman, teach. 2. Ignorance of Christ, and what he hath, and is ready to give, is a great ground of sinners miscarriage towards him: for, Christ findeth this want here, If thou knewest, &c. 3. Christ is then known rightly and savingly, when he and all that he hath are looked on as free gifted to the world by the Father, (as well as by himself) and made theirs by offer to be embraced in the due order; for, therefore is he named, the gift of God, as is expounded in the following words. 4. Christ being rightly known, it will add to his commendation in a sensible heart, that he is at the pains to come unto them, and prevent them with offers of himself: and especially, that he stooped so low as to take on their infirmities; therefore, also it is added as a ravishing consideration, If thou knewest who it is that saith unto thee, Give me to drink, or, that the Messiah, compassed with infirmities, should be at her hand. 5. When Christ is rightly known, as offered to the world for the salvation of lost man, it will beget a thirst after him, and put souls to seek the supply thereof by prayer, and that they cannot stay away from him: and they will see him seeking sinners, rather to give to them, then to receive of them: for, if thou knewest, thou wouldest have asked of him, rather then have refused him a drink of water. 6. Christ hath better things to give sinners, then anything he can ask of them, or they can offer him: and particularly, the well of life is in Christ's hand to dispense it as he will: for, instead of her water, he hath living water to give her. 7. Christ, who makes offer of grace before we seek it, will not refuse it to them who ask it; nor will former sins hinder their acceptance who come to seek grace; for, even to this wicked woman he saith, Thou wouldest have asked, and he would have given thee living water. 8 The grace of Christ, communicated by the Spirit, is compared to water, not only that he might allude to her water, but to point out its cleansing and fructifying virtue, and that it will quench the thirst of a burnt up soul: and it is compared to living water, &c. springing, as Gen. 26.19. because it hath an enlivening, quickening virtue, and because of its constant endurance unto eternal life, as it is, ver. 14.

The woman in her reply reasons against Christ's offer, alleging that this water was either to be given out of that well, and that could not be, seeing the well was deep, and he had nothing to draw with, or out of a better well, and that was to prefer himself to Jacob, who himself and all his family was content with the water of this well, and left it to them. Whence learn, 1. It is the property of natural men to take up spiritual things in a carnal way, and they are not able to discern grace till they have it; for, so doth this woman understand Christ, as if he were speaking of elementary water. Sir, (saith she, in civil courtesy) whence hast thou that water? 2. We are also naturally enemies to our own good, and prone to dispute ag • inst our own happiness, that we may deceive ourselves; so far are we from preparations in ourselves to Conversion; for, she reasons against this living water, as, in her judgment impossible to be had or given. 3. We are also naturally so addicted to our own carnal sense, that we will believe nothing revealed by Christ, further then we can see a reason or outward appearance for it; for, she judged it impossible he could have living water, seeing he could not draw it out of that well, nor could show a better. 4. A chief deceiving principle, making men enemies unto, and careless of truth and grace, is their pretence of antiquity and succession unto it, and their descent from religious Progenitors; for, she boasted Jacob was their father, who gave the well, and therefore slighted the offer of a better, as being well enough in her own conceit. 5. None are so ready to boast of antiquity, and of interest in pious Progenitors, as they who have least cause so to do; for, saith she, our father Jacob gave us the well, and drank thereof himself, &c. and yet they were but heathens who had come in the room of Jacob's children, who had forfeited their right; and however, they were far from Jacob's spirit, who would satisfy their soul with that which only supplied his bodily necessity, and served his cattle as well as him. 6. It is a notable injury done unto Christ, to plead any antiquity or succession to it, in prejudice of him or his truth, or to cry up any above him; for it was her fault to cry up Jacob, and her interest in him, that she might fleight him and his offer; Art thou greater then our father Jacob, &c? 7. Sobriety and a simple way of living, albeit it may be found among Pagans, yet, it is a notable ornament to grace in the godly: when nature, which is content with little, is not over-charged with creatures, to the dishonor of God, abuse of the creatures, and prejudice of men's better estate: and when men by their carriage declare, that their bodies and flesh is not their best part, which they care most for; so much doth Jacob's practice, contenting himself to drink of this well, with his children and cattle, teach us.

Christ, in his third speech to this woman, doth not carp at her contradicting and carnal humor, but points out the excellency of his offer, above what she gloried in, from the effects of both; The water she spake so much of (as all other outward contentments) could not give any abiding satisfaction, even to the body, but his living water should have enduring and lively effects and satisfaction, till it were completed in glory. Whence learn, 1. A great cause of men's despising of spiritual things, is their ignorance of them, and of their excellency and worth; therefore Christ taketh so much pains to clear this. 2. A special mean helping to point out the worth of spiritual things, is to compare them with earthly things, and take up the superexcellent worth that is in the one above the other; for, thus doth Christ commend this living water. 3. Whatever pains men take to follow after, or drink up outward contentments, yet they will find no abiding satisfaction therein, and will sooner drink them dry, then quench their own thirst; for, what is said of this water, is true of all things of the same kind. 4. The Lord hath so ordered it, that men's outward necessities should recur often upon them, after the use of means, that so they may be humbled, and made to depend constantly on Providence, and to seek better things, yet with the thankful use of what they have. And in particular, God hath put men to much trouble to uphold a cottage of clay, and hath framed it so, as to need constant new supplies, that we may mind our mortality daily: so much doth this dispensation of Providence point out, Whosoever drinketh of this water shall thirst again. 5. The water of life, albeit Christ did purchase it, yet, it must be his free gift to us, who cannot buy it; and his offer includeth a promise of giving it to everyone who will receive it in the due order, and that indifferently, without respect of persons: for, so much is imported in that he calleth it, the water that I shall give him: he saith not, I can give, but I shall give him, to wit, if he will receive my offer, and that indefinitely, whosoever he be. 6. Who so partakes of the true grace of God, it will so refresh and satisfy him, as to quench his thirst after vanity and earthly delights, and make them tastlesse, and to give him contentment in the want of all things; so much is imported, in part, in this promise, Whosoever drinks of this water shall never thirst. 7. Albeit such as enjoy the grace of God in part, will still need and desire more of it, and feed in part on hunger and thirst, while they are within time, 1 Pet. 2.2, 3. Matth. 5.6. yet they shall never fall again under a deadly thirst of total want of this water, a seed still remaining in them; and their mouth being still at the well, they are rather quenching thirst, then thirsty, and when they have gotten their full draught at the end of their race, they are satisfied, and never thirst anymore; for, so much also is included in this promise, he shall never thirst. 8. Whosoever receive the true grace of Christ in any measure, get also the Spirit of Christ as the fountain, to make grace thus enduring in itself, and its effects: for, the water shall be in him a well of water. 9. The Spirit and grace of Christ in believers, is not a stream or a pond that may run dry, but a well, and springing well, of inexhaustible fullness, virtue and refreshment; nor is it such a well, which may rot and make water ill tasted, but it is a springing well, still fresh, and where the Spirit is entertained, formality will be a stranger; nor is it only a spring to abide within its banks, but a well of water, springing up, or leaping up, and watering all about: The Spirit and grace of Christ floweth out in all the carriage of men who receive the same, making them fruitful, and never to have done with duties, (but the more they do, still the more before their hand) and active and vigorous in them, as a well boiling up. It floweth out also upon others, unto their good and edification, according to the station and vocation wherein God hath placed them. 10. As the truly godly have no term-day of Religion but eternity, and their desire is to keep fresh till the end; so where the Spirit of Christ is, he will still be venting of his virtue and riches from day today, and letting out more and more to the sinner till eternity come, wherein all the banks of incapacity, sin, distance, ignorance, mortality, &c. being broken down, and the windows of heaven being opened, this stream and well becometh an Ocean, and grace, smothered here under corruption and infirmity, gets leave to expatiate it self in glory; for, It shall be a well of water springing up into everlasting life.

The woman in her reply, expresseth a desire to have this water for her own ends. Whence learn, 1. The bars of ignorance and naughtiness even in the elect, hindering them from Christ, are not easily broken; for, so much appeareth in this woman's answer. Whether we understand her to speak by way of derision, or rather, that Christ's spiritual preaching did discover some excellency in these things to her, (as it may fall out even in natural minds;) yet she took them up but in a natural way, and accordingly her desire is but carnal. 2. Even nature may have a loathing at these outward infirmities that follow sin, and yet will not be affected with spiritual wants, without renovation; and such may have a desire to be happy and free of these troubles, when yet they seek this happiness under the Sun, and ofttimes in that which proveth their greatest misery; for, she desires to be rid of thirst, and of pains in seeking water. 3. It is the great fault of many, that they would be content of as much of Christ as may serve their base ends, and no more; and particularly, it is but a natural and carnal desire after spiritual things, when they are sought for supply of natural imperfections and wants, and for the accomplishment of natural imagined happiness; for, such was her desire, Give me this water that I thirst not, neither come hither to draw.

At this fourth speech we may begin the second part of the conference, wherein Christ having prevailed, so little by his offer and commendation of free grace, doth now discover her misery unto her, whereby she is at length, and by degrees brought to know him. Therefore he bids her go call her husband, and bring him with her, and she denying she had any, he commends her ingenuity, and lets her see that he knew her lewdness. Whence learn, 1. As grace is little known or esteemed of, so long as we know not our misery, so where the offer of mercy doth not persuade, Christ will discover their misery to his own, to make them either come quickly to him, or else resolve on hell; for, therefore after the former offers had no success, doth he rip up her bosom. 2. Christ is very meek and tender, even in discovering of misery to men, so long as they are not incorrigible, and is willing that they should judge and accuse themselves, that he may deal tenderly with them; therefore doth he so mildly bid her, Go call thy husband, that he might draw a confession out of her own mouth, 3. It is not every sin whereof natural men are guilty, for which they can at first be capable of conviction; for, every sin will not be odious to everyone in every condition, but there are some sins which only grace, and much grace, and grace in exercise will see to be sinful: therefore, though she was guilty of many other sins, yet Christ pitcheth only on this sin of gross filthiness, as that which would be seen best by her. 4. It is not every • ight of sin that will convince the sinner, but Christ must put it home upon the conscience, and discover sin to be marked by his all-searching eye, before it work upon him; for, she knew her own condition, (and therefore saith, I have no husband, as shifting the matter whereof she supposed him to be ignorant,) but without any sense, till he rip up her bosom, and let her see he knew her. 5. Christ will commend a small good under much dross; and particularly, he accounts of a true acknowledgement, even of an heinous crime, as a commendable duty. Therefore doth he make so much of her confession, Thou hast well said, thou saidest truly. 6 Christ hath particular knowledge of what sins men are lying in, how hid soever; and particularly, he hath an eye upon secret uncleanness; and how loath soever sinners be to be discovered by Christ, yet where he pleaseth, and hath a purpose of mercy, no shiftings will hide them; so much doth this large discovery after her shifting confession, teach, Thou hast had five husbands, and he whom thou hast, is not thy husband, 7. Such is the pollution of our nature, that lust will be insatiable, unless grace curb it; so much appeareth in this woman, who after so many marriages doth live in uncleanness.

The effect of this discovery is, that the woman is brought to acknowledge him for a Prophet, and thereupon propounds to him the great question concerning the place of public worship, betwixt the Samaritans and the Jews; the one pretending that Mount Gerizim was the place, where Sanballat, by permission of Alexander the great, had built a Temple for Manasseh his son-in-law, who for that marriage with his daughter, was put from the Priesthood at Jerusalem; and the other pleading for Jerusalem as the place. As all Israel were enjoined to worship in the place which God should choose for them, Deut. 12.5, 6. So the Jews had particular and clear warrant, that after the rejection of Shiloh, Jerusalem was the place, 1 King. 8.29. and 14.21. 2 Kings 21.4. Psal. 78.67, 68, 69. and 132.13, 14. But the Samaritans, who rejected all Scripture, but Moses writings, regarded not this, and alleged, that the place they worshipped on, was the mountain of blessing, Deut. 11.29. and that their Progenitors had worshipped there of old, Gen. 33.18, 20. for it was near to Shechem. Doct. 1. Christ's discovering of sin, and making the sinner to be touched with it, breeds more respect and estimation of him; for, now she thinks more of him then formerly. 2. The work of illumination in the elect, may have weak beginnings at the first, and very apparent high thoughts of Christ, may come far short of his worth: for, in her to perceive him a Prophet, was very much, yet far beneath what he was, and what she knew him after to be; for, however Christ was indeed a Prophet in a superexcellent manner, yet she as yet saw nothing in him above ordinary Prophets. 3. The Lord may see it fit to awaken and convert a great sinner very gently at first; that so he may show his abundant tender mercy, that they may not be deterred from closing with him; and particularly, that such as live at a great distance from ordinances, and the society of God's people, may not be overcharged with difficulties which they cannot there alone get through; so much appeareth in his dealing with this woman of Samaria, a stranger. 4 The Lord in his holy Providence hath so ordered, as there will be controversies about the way of truth and his worship, that the godly may be stirred up to study and embrace the truth more affectionately, and that he may have a ready plague of strong delusions and lies, for them who receive not the truth in love; so much may we gather from this controversy betwixt the Jews and the Samaritans. 5. It is a necessary and commendable duty in such as profess the true God, not to be ignorant of the matters of Religion, nor of the controversies that fall out about it; for, even this profane Samaritan had knowledge of this controversy, and of the grounds they had for it, yea, she knew the Messiah was to come, v. 25. 6. A wakened conscience will be careful to lay the groundwork of Religion sure, and men being serious about getting of heaven, they will be diligent to know the right way, and for this end will omit no occasion of getting light; so much may be gathered from the practice, that taking him for a Prophet, she propounds that grand question unto him, to get resolution, rather then to think she started that national difference, to shift any discourse about her own vileness. 7. A wakened conscience is always so jealous of itself, and its way in matters of controversy, as to omit no mean of information; and such as embrace superstition and a false way of Religion can never be established, nor have sound peace, as they will find when the conscience is put to it; therefore the first scruple that presents itself, is this question concerning their way of worship. 8. It is no new thing to see Antiquity opposed to Christ's own express Ordinances: And Antiquity, and the practice of some, is a crooked rule to follow, when it contradicts the current of the Scriptures; yea, and of the practice of such as are commended therein; such was the Samaritans pretences; Our fathers worshipped in this mountain, &c. when yet God had appointed another place, and the godly in their times frequented it.

Christ, in discussing of this question, answereth in two assertions; first, that both these ways of worship were to give place to a better: For, the time was approaching, (at his death, and the honorable burial of the ceremonies,) that the public and lawful worship of God should not be astricted to any certain place, and so the Samaritan worship, because unlawful, and the Jewish way because temporary, should be abolished, and that partition wall be broken down. Whence learn, 1. It is great wisdom in discovering of errors and false-ways, so to point them out, as those who are misled, be brought from them, not to another way not much better, but to the right way indeed; Therefore, Christ takes pains, in the first place, not only to draw her off Samaritanisme, but from the Jewish way also which was to be abolished, to Christianity. 2. There was a time wherein it was lawful and ordained that the public worship of God should be at one certain place, to wit, at Jerusalem, and that under shadows they should find out Christ; for, while he saith, the hour cometh, wherein it shall not be so, he implieth that before it was so, and that lawfully. 3. God may lawfully change the way of his worship when he pleaseth, seeing anything is therefore worship and lawful in it, only because he appointeth it; Therefore doth Christ foretell the Lord's changing of the Jewish way of worship. 4. After Christ coming and death, the public worship of God is no more ascribed to any certain place, or Nation, nor to be performed in types and shadows, so much doth this assertion teach us, the hour cometh, when ye shall neither in this mountain, nor at Jerusalem worship, compared with verse 23. See 1 Tim. 2.8. Otherwise it was lawful to have Gospel worship at Jerusalem, as the Apostles had, but not there more then in another place; And many Jews were Christians, and worshippers of God, though not they and their Proselytes only. This partition-wall began to be abolished by Christ's doctrine in his Ministry, and was quite abolished of right, by his death, though the Jews had an indulgence for their way, till the honorable burial of the ceremonies in the destruction of the Temple, which was the public place where the most of these ceremonies, and the most solemn of them, were acted and gone about; and were thereunto astricted by divine institution. 5. True worship, as it must have God's command, so it must be performed to him as a Father, apprehended to be so through Christ, and must flow from a silial affection; Therefore, it is called a worshipping the Father, importing that interest and affection which worshippers do (at least) pretend unto. 6. Such is the power of Christ accompanying Gospel dispensations, as will not only discover the ill of contrary ways, but actually make them give place thereunto; for, so much are we taught, in that Christ assures, not only that we should not, but shall not, so worship, and thus have we seen it accomplished. 7. Men are ordinarily so rooted in their opinions and errors which they have drunk in, that it is very hard to drive them from them; Therefore, must Christ press this, woman believe me. 8. As the way of salvation must be taken up by faith, and not by sense or reason; so Christ is worthy to be believed, and his word is a warrant sufficient for faith, how little soever he be credited; for, saith he, woman believe me. 9. Christ not only revealeth ground sufficient for our faith, but such is his tenderness and respect to our weall, that he will even entreat for credence at our hands, and be our supplicant that we would discharge our duty, for our own good; Therefore doth he entreat, woman believe me.

In the second assertion, Christ speaks to her question more distinctly; and left from what he had said of the abolishing of both for the time to come, and of their giving place to that spiritual worship, she should gather that they were both in themselves (at least) equal; Therefore he here speaks of both these ways, being compared each with other, and in respect of their use till that fullness of time should come; and in this respect he condemns the Samaritan worship, as being an ignorant way, and wanting warrant of the word, and preferreth the Jews, as having clear ground for their worship, and it being pointed out in the Scriptures as the way to heaven and salvation; The Savior also being to come of them, and the doctrine of salvation, which was among them, being to go out from them into all the world; according to the Prophecy, Isa. 2.3. Whence learn, 1. No good intentions, no zeal, or pretence whatsoever, can justify anything in God's worship which hath not sure warrant of the Word, and is not gone about in the knowledge and faith thereof; So much is included in this reproof of the Samaritans, and commendation of the Jews, Ye worship ye know not what: we know what we worship. To transgress this rule, and to take in any device of men in God's worship, doth in so far make the true God an Idol, as to imagine him to be such a one as will accept of such false worship. 2. Christ, as he took on the form of a servant, is content to rank himself with the true Church as a member, to teach all to esteem highly of such a society; We, saith he, know what we worship. 3. Not only is worship devised by men not warrantable, but it is not the way to heaven, seeing there can be no salvation but in God's institute way; And the case of these who follow devised worship, is so much the more dangerous if they want also the doctrine of salvation, in matters of faith and manners; Both these are included in this reason, for, salvation is of the Jews, that salvation was to be found in that Church, their way of worship being appointed and approven of God, and the saving doctrine and oracles of God concerning faith, worship and manners being also committed to them, and among them. 4. It was the special privilege of the Jews, and a testimony of God's approving of them as his Church, that the Savior of sinners was to come of them, and the doctrine of salvation pointing him out, to sound from among them in all the earth; so much also doth this reasoning import, as hath been explained.

Christ returneth to enlarge and explain his first assertion, and showeth what is to come in place of the Jewish worship to be abolished; to wit, that the time was even at hand, wherein not only there should be no distinction of place or Nations, in the matter of worship, but in place of carnal and typical worship, performed by the Jews in one place, all true worshippers in every place, should worship in spirit, and truth; For which he giveth two reasons, first, that God requireth such worship; secondly, that this is most agreeable and pleasing to his spiritual nature. As for these two properties of worship, in spirit and truth, they must be taken in opposition to the properties of the former worship, and so they come to one in substance, that instead of external ceremonies, which are called carnal, Heb. 7.16. and 9.10. and shadows, Heb. 10.1. the Lord would have a spiritual worship, and the truth of what was represented by these shadows, as Rom. 12.1. Heb. 13.15, 16. And this agreeth well with the reasons subjoined; for, however the Lord did require, and was pleased with these external forms, in the infancy of the Church; yet he never did accept of them, save in so far as they led to this, which is so agreeable to his nature, and were not rested on by the worshipper, But we may further extend these properties, not only to the matter of worship, but to the manner of it also, that the Lord, who is a Spirit, doth require that lawful worship should be performed in spirit, as opposite to a formal way of worship, and in truth, as opposite to hypocrisy; Not that God did approve of the want of these before, but that by the removal of these external rites, wherewith worshippers were much taken up, and which the best saw not clearly enough through, he was to discover this way more fully, and make them more free to attend it; and by pouring out of his spirit, he was to work it more generally. Doctr. 1. The correction and reformation of the worship of God was reserved for the days of the Gospel; and to be brought about by Christ; Therefore, saith he, the hour cometh, and now is, when this change shall be; He saith, Now is, either because it was instantly approaching at his death, or because he was even now beginning this reformation by his Ministry. 2. They who profess themselves worshippers of the true God, ought to perform it with humble and affectionate reverence, and with subjection and submission to him, considering his majesty and their own vileness; for, so much doth the word rendered worshippers import, being a similitude taken from dogs fawning and casting themselves down at their Masters feet. 3. Albeit all who profess the true God, and are not avowed Atheists, will have some sort of worship; yet all of them will not be found true and approven worshippers, either for matter, or manner; Therefore, are some called, true worshippers, by way of distinction from others. 4. The true worship of God under the Gospel doth not consist in the external pomp of ceremonies and observations, but is spiritual, simple and substantial; for, they shall worship the Father in spirit and truth, not in carnal shadows; which if being God's own Ordinance, yet did take up worshippers so, (through their own weakness,) as ofttimes to keep them from minding this spiritual worship: how much more may it be expected, that the more external pomp there be of men's devising, there will be the less spiritual truth? 5. It is not sufficient to make an approven worshipper, that they do not multiply rites and ceremonies, but their worship must be chiefly inward, flowing from grace engaging the heart in God's service, and from the breathing and influence of the spirit; not resting on an external form of lawful worship, or any bodily exercise about it; So much also are we taught from this, that worship must be spirit, or spiritual for the manner of performance, as well as for its nature in itself. 6. God requires also in a worshipper, that, with avoiding of formality, which is but a deceitful hypocritical show of worship, he studies sincerity and streightnesse of heart, not dealing negligently, or for by-ends in God's service; for, worship must be in truth. 7 It is the Lord's will and appointment alone that can give a being to true worship, and to this must all our reasonings about this matter be subject; And therefore his enjoining of spiritual, substantial and sincere worship should commend it to his people; So much doth the subjoining of this reason, for the Father seeketh such to worship him, teach. 8. All the true worship that God gets, is of his own seeking and procuring, and having wrought it, he takes pleasure in it: So much also may his seeking such import, that he sent Christ to make a conquest of spiritual worshippers, and seeketh such, as being these he delighteth in. 9. God in his nature is a most pure and simple substance, free of all mixture and composition, and infinite in perfections; and he is to be conceived of spiritually, avoiding all carnal and gross conceptions; for, so much are we taught, God is a Spirit, infinitely above Angels or spirits of men, who yer are the most simple, pure, and perfect of creatures. 10. The right way of worshipping of God is, when men study to do that which is most agreeable to his nature, which is most pleasing unto him; And men who know him, cannot but see that it is not carnal and outward performances that please him, but that which is performed in inward sincerity and real substance; for, so much doth this second reason, confirming the former, teach, God is a Spirit, and they that worship him, must worship him in spirit and truth.

By this discourse concerning the change of Religion, the woman is brought to remember of the Messiah's coming, for the full clearing of all doubts, to whom, as appeareth she remits the controversy; and Christ doth assure her that he is the same person. Whence learn, 1. Some knowledge of the mysteries of Religion may be found among those who otherwise are very far ost; whereby the Lord would condemn all those, who being in a nearer relation, do yet remain grossly ignorant, and all those who content themselves with notional knowledge; for, this woman a Samaritan, not only knew the Messiah was promised, but was expecting him as near at hand, in regard that things fore-prophesied before his coming were accomplished, and especially that the Scepter was removed from Judah; I know that the Messiah cometh, saith she. 2. It is the Will of God that the Scriptures and truths of God, should be made plain to the capacity of all, and that men should not please themselves with forms of words in the matter of knowledge, but should be acquainted with the thing itself; therefore, is the name Messiah, expounded, which is called Christ, (not by the woman, who understood that name well enough, but by John ) for the use of all Readers, that they might know what was signified by that name. 3. Resolution in a controversy of Religion is only to be had and sought from Christ, who is the infallible resolver of all who come to his light; the • efore, doth she remit the matter to him. 4. As the Will of God concerning Religion and the way of salvation, was not fully revealed till Christ came from the bosom of the Father; so Christ came to be a teacher of his Church, and hath fully revealed the counsel of God, concerning his service and man's salvation, so as there is no place for adding or diminishing: so much is imported in her expectation, When he is come, he will tell us all things, to wit, which relate to this subject in hand. 5. Christ is not far off from any, who have an high estimation of him, and a desire after him, how great soever the distance seem to be to themselves; for, to this woman, so affected, he is at hand, I am he. 6. It doth commend Christ's great condescendence, that he not only came into the world, but was pleased to converse with the vilest of sinners to do them good: for, saith he, I am he that speaketh unto thee, a lewd woman, and a scoffer. 7. It commendeth also his great compassion towards needy sinners, that his secret is with them, and that he will reveal himself unto them, when he lets others lie in darkness; for, though, upon wise grounds, he forbade his disciples to make him known, and would not himself answer many captious and tempting questions of the Jews to this purpose, yet he will not conceal himself from this Samaritan, now convinced of her need of him. 8. None can know or take up Christ, though present with them, and speaking to them, unless he reveal himself: therefore doth this woman need this declaration.

In the next branch of this part of the chapter is recorded; First, (in these verses,) that the conference being broken up by the disciples return, (who wondered at their Masters carriage, and yet would not challenge it) she proveth how she was affected with it, by forgetting her own errand, and going to invite those of the City to come to him, wherein she had success. Whence learn; 1. Poor sinners may meet with so sweet a time in Christ's company, that the company even of disciples would be an interruption to it; for, she had so sweet a time with Christ, that the disciples coming puts an end to it: They had been sent to buy meat, v. 8. and now they returning, the conference breaks up, or at least shortly after. 2. Providence doth wisely and graciously order dispensations towards his people, so as they are not prejudged thereby, but they tend to good; therefore doth not the disciples come, till she knew him to be the Messiah, and till the breaking up of the conference tended to a greater good in sending her to bring in more. 3. Christ will demit himself, and stoop so low to a poor sinner, as is marvelous to flesh and blood; and there is more kindness, meekness and humility in him alone, then in all his followers; for, his disciples marvelled that he talked with the woman, or, that he should take notice of such a one, and, it seems, he was upon the close of his discourse, and had not yet ended when they came. He is so compassionate, as he needs no intercessors. 4. It is no strange thing to see Christ's followers soon forget themselves, and, being advanced by grace, to become so proud as to despise others; for, they who were even now chosen out of the dust, marvelled that he talked with the woman. 5. Such reverence is due to Christ in his working, as when we can see no reason for what he doth, yet we are bound not to quarrel, but to suppress our own thoughts; for, so did they, yet no man said, What seekest thou? or, Why talkest thou with her? 6. When a soul hath tasted of Christ and his excellency, other things will be little regarded, which before were in great esteem; for, so was it with this woman, she came to draw water for her thirst, and thought much of that water, but now she forgot her errand, and left her water-pot, and went her way. 7. True grace is communicative of it self, and knowledge of Christ will make a person diligent to spread his name, and particularly, to these they have greatest interest in; for, she goeth to the City, where she dwelt, and saith to the men, come, &c. 8. Such as are kindly inviters of others to Christ, from any saving knowledge of him, they will not be content that men rest on their report, but would have them taste and see themselves, nor will they be content to send others, but will go to share themselves; Come, (not go) and see a man, saith she. 9. As Christ knoweth all that men do, so his searching and discovering Word is a special mean of Conversion, and a sanctified sight of one sin, discovered by Christ, will open men's eyes to see more; therefore, albeit Christ spake many good words to her, yet this was the hook that catched her, he told me all things that ever I did; she saith, all things, either because that in one instance he gave proof of his ability so to do; or, because that discovery represented other things to her as seen by him. 10. Christ's doctrine is then effectual, and prevaileth, when himself is seen in and by it; therefore, subjoineth she, Is not this the Christ? not as doubting of it herself, seeing he had told her, but as pointing it home to them, that they may consider of such an opportunity. 11. Weak instruments, and such as have but small knowledge and weak faith, yea, even women in their stations, laboring in the Gospel, shall not want their own success, but may have powerful effects; for, upon this weak woman's invitation, they went out of the City, and came unto him.

Secondly, we have recorded Christ's conference with the disciples in absence of the woman, and before the Samaritans came to him; tending to commend the work of the Ministry in bringing in of souls. And first, in his own practice he declareth, that his delight in that work entrusted him by the Father, took his mind off bodily refreshment, even when he had need of it, and was more refreshful to him then meat or drink could be. Whence learn, 1. Christ is not only meek toward lost sinners, but most indefatigable, yea, and refreshed, in seeking their good, even to the forgetting of his own necessities; for, in this also his disciples come short of him, who would have him now eating of what they had bought, whereas he not only needs to be put in mind of his necessary food, though he had been weary and faint, v. 6. but tells them, I have meat to eat, and that delight in his calling allayed the sense of outward necessities. 2. It is also Christ's Prerogative to be the chief Improver of time, and entertainer of spiritual purposes, whereas others that are often and much in his company, may be, and too often are, very carnal; for, albeit it was necessary that Christ and his disciples should have bodily refreshment, yet the disciples in this bewray their own disposition, which was yet rude, in that when others are not with Christ, to keep up and draw out spiritual purposes from him, they mind only meat, In the mean while, when the woman was away, his disciples prayed him, saying, Master, eat; wherein Christ reproves their temper, by setting on foot a spiritual purpose necessary for them, and emproves that short while of the woman's absence well. 3. When the Lord offers an occasion of doing good to souls, (especially which will not so readily occur at another time,) it should be followed so far as health will permit, with the neglect of anything of lesser consequence; for, so doth Christ reckon of this occasion of doing good to the Samaritans, I have meat to eat, it made him forget meat, and was as meat to him. 4. The refreshments that are found in God's service and doing of his work, are but known to very few, yea, even disciples may be much ignorant thereof for a time, and do always come short of that delight that Christ found therein; for, saith he, I have meat to eat that ye know not of. They were but yet rude, and knew not this, at least under these terms of meat, (as Thomas knew not Christ under the name of a way, John 14.5,) nor did they know it yet in experience, nor could they reach that height of delight Christ found in it. 5. As a carnal disposition and temper is not soon cured, even in disciples; so this is a great impediment to them in taking up Christ's mind, while as they judge carnally of what he saith; for, so much doth their discourse, till Christ cleared them, import, Therefore said the disciples one to another, Hath any man brought him ought to eat? 6. Christ is so careful in helping his people, that their very necessities are an invitation to him, though they fail in not employing him. Therefore, although they do but discourse among themselves, and (out of modesty, or otherwise) do not inquire at him, yet he cleareth them. 7. The saving of lost sinners is a special point of God's Will, which he will have accomplished; for, Christ calleth this work he is about, the Will of him that sent me; that men might neither look on God, as averse from sinners salvation, nor on that work as uncertain what the issue of it will be. 8. Christ is entrusted by the Father with the work of saving sinners, and sent into the world with a Commission for that effect; therefore doth Christ speak of himself as sent of God, to perform this his will. 9. Christ is entrusted not only to undertake the work of sinners salvation, but to bring it to perfection, as accordingly he did; for, he was sent to finish his work, or the work enjoined by the Father. And as he perfected the work of Redemption on the Cross, John 19.30. and did faithfully preach these glad tidings, and convert souls in his generation; so he stands still engaged to see that whole work perfected. 10. Christ undertook this work entrusted to him, not of necessity, but willingly, and went about it with more delight then an hungry man hath in meat; that so he might commend his love to us; that he might teach Ministers to be delighted in this work, 1 Thess. 2.19, 20. and 3.8. Acts 20.24. and that he might teach all to go about God's service in their stations, as their delight and recreation; for, saith he, My meat is to do the Will of him that sent me, &c.

In the next place Christ stirs them up to the like affection and diligence in their calling, which he presseth on them from several reasons; The first is taken from the ripeness of people, and their willingness to hear (whereof there was a present instance in the Samaritans that were coming forth,) which therefore was to be emproved. Whence learn, 1. As people may be sometimes ripe for a Ministry, as corn is for reaping, (as when people stock to Ordinances when they are offered, after they have lien long in ignorance, or under a dead Ministry,) so such an opportunity would not be neglected by Ministers, as that which will not be easily recovered; therefore compareth he the condition of people to fields white already to harvest, which is a season cannot be neglected without much damage, and loss of the grain. 2. Men's diligence in their worldly affairs, foreseeing and preparing for the opportunities of them, should be a spur to Ministers to set their heart upon their work, to mark the case of their people, to long for a disposition in them for embracing the Gospel, and to improve it when they find it in any measure; so much doth this comparison import, Say not ye, that there are yet four months, and then cometh harvest; Behold, I say unto you, lift up your eyes, and look on the fields, &c. He saith four months, either because it was so much to the harvest, and they had been speaking of it by the way, or because generally men mind it a long time before, and much more ought they to take notice of the present ripeness of people for the Ministry.

A second reason pressing this duty, is taken from the profit following on this work, which is both a free reward in their own persons, and the reward of being instrumental to save others, as 1 Tim. 4.16. The effect of both which, is the joint joy of the Prophets as Sowers, and of them as Reapers, as is after explained: wherein there is an allusion to the joy of Reapers in harvest, and their feasts after it was gathered in, Isa. 9.3. Whence learn, 1. Albeit faithful Ministers deserve nothing at God's hand, and albeit they lie under much contempt in the world, yet beside what reward of honorable maintenance is due for their encouragement, they shall not want an eternal reward from God; for, he that reapeth, receiveth wages. 2. Albeit such as are brought in to Christ by the Ministry, may seem many times to be called to encounter many storms; yet when they are ripe for God's barn, they shall be brought unto eternal life, where they will be at quiet; for, the fruit is gathered unto life eternal. 3. The service of God, and his blessing upon it, is reward enough of itself; And particularly, faithful Ministers have a promise, that they shall be blessed with fruit in their labors, and it is reward enough that they are honored to be instrumental in the salvation of any; for, it is a promise and a part of the wages, he gathereth fruit unto eternal life. 4. As there is joy in heaven at the Conversion of a sinner, and there will be unspeakable joy at the perfecting of the Congregation of the first-born; so faithful Ministers have allowance of joy in the bringing in of souls, which will be completed in the day of Christ: for, here, the end of their labor is to rejoice. 5 God's allowance of joy is so free, that none who labor faithfully, are secluded from it, whatever their success be, and so, full that all may share in it, without envy at one another's happiness and success; for, both he that soweth, and he that reapeth rejoice together.

A third reason, (illustrate by a similitude) is taken from the easy task wherein the Apostles were now employed, in comparison of Moses and the Prophets before them; They had much pains, as in plowing and sowing with little seen fruit, but by this they had made the work more ripe for the Apostles, having by their preaching and writing to the Church, laid a ground for the Apostles speedy success; for, clearing this purpose, we are to consider, 1. This comparison doth not chiefly hold in respect of the Gentiles, where the Apostles are said to plant, 1 Cor. 3.6. and to lay a foundation, Rom. 15.20. See also 2 Cor. 10.15, 16. (though in this also they had the advantage of the Prophets doctrine, delivered to the Jews, to confirm what they said by it;) But the comparison holds in respect of the Church of Israel, where the Prophets had labored, and to which the Apostles first Commission was, Matth. 10.6. Consider, 2. This Comparison is not to be taken as if the Apostles took no pains at all; but it is to be understood comparatively, that the Prophets great pains made them come better speed with less pains. Nor is it to be understood, as if the Prophets reaped or converted none, but that their fruit was small, considering their pains, in comparison of the Apostles, who under the dispensation of the Gospel, reaped the fruit of their pains. Doct. 1. A spiritual mind will make good use of common proverbs, even in spiritual purposes, as Christ doth here. 2. The Lord seeth it sit in his deep wisdom, not to let all his servants have alike difficulties in their calling, nor alike success; but may let some be at great pains in preparing for Christ, and sowing the precious seed, who yet will be out of the world, before any remarkable fruit of it appear; and may let others see very rich fruits of their labors in their own time; for, so were the Prophets Sowers, and the Apostles Reapers; the one labored with little visible success, the other brought in many, sometimes even with one Sermon. 3. Such as labor faithfully in the Lord's work, albeit they have not much visible success, yet they are neither disapproved nor useless, but are doing useful service in their generation, and working to the hand of others, under whom the fruit of their labors will appear; for, so the Prophets were Sowers, and the Apostles entered into their labors, and reaped the fruit of their sowing. 4. The more easy the Lord makes a Ministe • s work, by sending him not to Pagans, but to a visible Church, prepared aforehand by the faithful labors of others, the more delight should he have in going about it; so much doth the force of the reason import; I sent you to reap that whereon you bestowed no labor, &c. therefore, ye should be affected with your work. 5. This also layeth an obligation on these who have long enjoyed Ordinances, to give proof of their profiting under former Ministers, by being fitted to receive the Word more fruitfully from these who follow after; so much also doth this similitude teach, that the Church of Israel was like a ripe field to the Apostles, as having been prepared thereto, as a manured and sown field: And such is the duty of others.

In the last branch of this part of the chapter, John proceedeth to record the Conversion of more of the Samaritans of Sychar; and for that end, he returns to prosecute that Narration, v. 29, 30. setting down, First, the cause, which drew (at least) many of them to go out; which was their giving credit to the woman's testimony, v. 39. Next, their request to Christ when they came to him, and his granting thereof, v. 40. Thirdly, the effect of his doctrine among them, which is the Conversion of many more, who, belike, out of curiosity or otherwise, had gone out with the rest, v. 41. The effect of which Conversion is, their declaration to the woman, that their faith did not depend on her testimony, but on the sure ground of his own instruction, v. 42. which may also be safely understood of them, who get some measure of faith by her information, and were confirmed by his own doctrine, but chiefly of these who were drawn out to see him, though as yet they believed not, from v 39. Learn, 1. Very weak instruments may be very richly blessed, when they employ themselves for Christ; for, this woman prevaileth, not only to bring them out, but many of the Samaritans believed on him for the saying of the woman, &c. 2. When one can say but little of Christ, yet if it be spoken from experience and feeling, it may be more persuasive to invite men to believe, then much more which is spoken from notional knowledge; for, such was this woman's testimony of him, which was so successful; He told me all that ever I did. 3. As it is a commendation to be easily persuaded to believe; so when a people are ripe, a very weak mean, through God's blessing, will draw them in; for, these Samaritans are persuaded by less then many incorrigible Jews had daily. 4. As true faith may be wrought by degrees, so Christ hath a great estimation, even of the smallest beginnings of it; therefore, he giveth it the name of believing, from v. 40. Learn, 1. It is a good preparation, where men are thus far prevailed with, as to draw near where Christ is to be found, and take a trial of him; for, the Samaritans (belike, moe then believed) came to him, and this drew on moe. 2. Christ, being rightly taken up, his company will be more desired, and especially the weakest degree of faith will breath out desires after its own confirmation; by enjoying more of him; therefore, they besought him that he would tarry with them. 3. Christ is very tender and willing to grant the desires of these who long for his company; Therefore, albeit he had forbidden his disciples to go in the way of the Samaritans, Matth. 10.5. and albeit the time of spreading his glory to the world was not yet come, yet for a preludy of the calling of the Gentiles, and our of respect to their need, he abode there. 4. As Christ measures the time of his sensible presence according to his own purpose, and his children's necessity; so a very short while of his company is a great blessing; Therefore, he abode there two days, only, as being the Minister of circumcision, and of the Jews, and yet that is marked as a mercy to them, whereas many now think little that his Sun stands still in one Horizon. From verse 41. Learn, 1. Such as are not wrought upon by instruments, are not yet desperate if Christ take them in hand; for, moe believed then would give credit to the woman. 2. Christ being found speaking in and by his Word, will have such clearness in discovering himself, and such efficacy in persuading that it will prevail with those that otherwise stand out; for, his own Word, spoken by him, prevailed with them. 3. A short time in Christ's company may do much good through his blessing; for, in two days, many moe believed. From verse 42. Learn, 1. Albeit that instruments speaking, may be a mean to draw people to hearken or give some assent to truth, yet it is Christ himself who must work a persuasion, and faith is never established till it get rooting on Christ's speaking and sealing the Word by the Spirit; and then anything men can say, cometh short of what they find in him, and they will undervalue men's authority, when it comes in competition with his; All this is imported, in that they said unto the woman, now we believe, not because of thy saying, for we have heard him ourselves, &c. where they do not despise her as an instrument, but declare that their faith is bottomed on a surer ground then her word. 2. The right knowledge of Christ in his person and offices, and particularly, that he is the Savior of sinners offered to all Nations, is a notable mean to draw souls to rest on him, and embrace him; for, this doctrine Christ taught to convert them, and this their faith rests upon; We know that this is indeed the Christ, the Savior of the world, and not of the Jews only.

Followeth in the third part of the Chapter Christ's coming into Galilee, with his entertainment, and working of another miracle there: This history being interrupted, from verse 3. by the narration of what occurred by the way, is now prosecuted; And in these verses John relates his coming thither after his removal from Sychar, verse 43. that, expecting (according to the common proverb) no respect in his own City Nazareth, therefore he went not thither, or staid not there, verse 44. (but went to Cana, as it is, verse 46) and, that as he travelled through Galilee toward Cana, he was entertained and welcomed by them who had been at Jerusalem at the feast, and had seen his miracles there, verse 45. from verse 43. learn. It is the duty of the Lord's servants closely to follow their calling from him, even though it should seem they might do more good elsewhere; Therefore, notwithstanding his success in Samaria, yet after two days he departed thence, and went into Galilee, being a part of his charge as Minister of the circumcision. From verse 44. Learn, 1. Christ is a Prophet among and above others, and whatever charge he lay on others to teach his people, yet he remains still the chief Teacher himself; for the proverb importeth that he was a Prophet. 2. The Prophets, or Messengers carrying the Word of God, should have honor, and a due estimation of the dignity of their calling and gifts, testified by reverence to their persons, obedience to their doctrine, and honorable maintenance, for, so much doth the proverb import, that a Prophet should have honor, and honor includeth all those; Their being spiritual parents, Rulers, and Christ's Ambassadors calleth for this. 3. It is an usual and ordinary fault, that the servants of God are most disrespected among their own; for, such is men's naugh • inesse by nature, that things that come from a far like them best, and that acquaintance with men's persons, parents, &c. breeds contempt; Therefore, Christ met with this, and testified it, as ordinarily true, that a Prophet hath no honor in his own country. See Luke 4.22.—29. 4. Since Christ's doctrine cannot be in request, where the Messengers carrying the same, are not in estimation; Therefore such as ingrately contemn Ministers, are justly deprived of the benefit of the Ministry; Therefore is this set down as a reason why he went not to, or staid not in Nazareth, but went to Cana. 5. It is the duty of the servants of God to arm and guard themselves against contempt and disrespect, that it stumble them not, especially after they have enjoyed better times; therefore not only doth Christ resolve on it, but testified concerning it when he came to Galilee, that his disciples who had seen him better esteemed of among the Samaritans, might not mistake. From verse 45. Learn, 1. Distance of place, and necessity of pains, should not hinder men from frequenting of Ordinances, and it is commendable where it is so; for, the Galileans also went unto the feast. Their great pains may condemn them that are lazy, and yet have fewer difficulties. 2. Albeit Christ get no respect nor welcome in one place, yet he will get it elsewhere; and those who have observed his dealing best, will respect him most; for, the Galileans received him, having seen all that he did at Jerusalem, &c. 3. Every work of Christ whereof we see not present success, is not therefore lost, but may have rich fruit ready to appear in due time; for, the fruits of Christ's miracles at Jerusalem (which chap. 2.23. are marked only in general, to have produced some sort of faith) appear more clearly in Galilee. 4. Albeit fairest shows of good, founded only on the sight of Christ's works, will prove but unsound; yet in so far are Christ's miracles rightly made use of, as they tend either to confirm doctrine, or induce men to receive and hear it, and to welcome the Messenge • s thereof for that end; for, so was it here, they received him (or made his person welcome, and admitted him as a Teacher among them) having seen all the things that he did, &c.

Followeth the miracle upon the son of a Noble man, unto which is premitted some antecedents and occasions, as namely (in these verses) the place where it was wrought; the person on whom, a Noble man or Courtiers son; and, that his Father hearing of Christ's coming into Galilee, goeth unto him, entreating for his son in his extremity. Whence learn, 1. Where Christ hath manifested his glory, and done good to any, there will be need of confirmations, and Christ will not be wanting therein, but will count it an homely place to come to again, where he hath done a good work before; Therefore it is marked that he came again to Cana of Galilee, where he had made the water wine. 2. The grace of God is free, and the Lord hath his elect and precious ones, even of all ranks; for, here, he gains a certain Nobleman, or Courtier, belonging, as appeareth, to Herod, to whom Galilee belonged, Luke 23.7. and it may be was that Chuza of whom Luke 8.3. 3. Men's greatness and nobility doth not exempt them or theirs from common calamities and crosses; for, his son was sick at Capernaum; and it maketh the cross heavier, the more they have to give them. 4. Many of God's Elect never come to Christ till they be driven by a cross; and particularly sickness of children is one special mean whereby Christ draweth his own to make acquaintance with him; for, his going to Christ upon this occasion, imports not only that it was his duty thus to respect his child, but that Christ took occasion of this distemper to draw him in to himself. 5. Many who come to Christ in trouble, do not give him that glory by faith that they ought, but are ready to limit him to a certain way of working, beyond which their faith can see no probability of help; for, albeit he conceived Christ could heal his son, yet he ties his virtue to his bodily presence, he besought that he would come down and heal his son. 6. As great and pressing need should stir us up to do our duty; so it is an argument meet to prevail with Christ by; Therefore is it subjoined, for he was at the point of death, as the reason of the parents diligence, and as the Argument propounded to Christ.

Christ will not at first grant this request and work the miracle, but first studies to cure a more dangerous soul-sickness in this man and others, that nothing but outward miracles did at them, or affected them; For this was all the man's errand to Christ, and it seems to have been the common temper of these in Galilee who received him, verse 45. and of these in Cana, verse 46. and therefore he deals first about it; And this is another antecedent of the miracle. Whence learn, 1. It is a dangerous and general disease of men, not to affect Christ so much for spiritual benefits, as for his outward workings, and not to ground their estimation of, and confidence in him, upon his word, but on his works; for, such was the disease here, except ye see signs and wonders, ye will not believe. 2. Albeit it be our fault to be more affected with bodily then spiritual wants, and we do come to Christ more for the one then for the other; Yet spiritual and soul ills are greatest, though less felt, and require speediest help; for so much is imported in Christ's method of curing the one before the other, whatever need of hast there seemed to be that he should cure his son first. 2. The more common an ill be, it needs the greater hast in curing of it; Therefore Christ falls on this with the Nobleman, as being the disease not only proper to him, but common to those where he was, ye will not believe. 4. As it is good to come to Christ, even with outward straits and troubles; so Christ may see it fit to suspend intended help that he might do our souls good; and wherever Christ giveth an outward favor in mercy, he doth also some good to the soul with it; As here in this example is to be seen.

The Nobleman is so pressed with the present trouble, as he little heeds what Christ said, and therefore repeats and reneweth his suit with more haste and diffidence then before; (and this is yet another occasion and antecedent of the miracle) yet Christ granteth his request, intimating that the miracle was already wrought, though not in his way, yet in a better; and withal, he cureth his unbelief, making him to go his way at his command, leaning to his word. Whence learn, 1. Such is man's weakness and frailty, that distractions with grief or fear, will draw his mind from heeding instructions from Christ, and outward vexations will draw the mind from the thoughts he should have about spiritual and better things; for, he is so taken up with his childes case, that he took little notice of what Christ said, only he is so far humbled and pressed with need, as not to startle at a rough answer. 2. Where there is pressing need, and any spark of faith, it maketh a Supplicant importunate, and that he will not give over, meet with what he will, therefore, doth he renew and press his suit again, Sir, come down, &c. 3. Weakness in faith expresseth it self in much haste under pressing needs; so much doth his supplication import, Sir, Come down ere my child die. 4. Unbelief or weakness of faith hath moe base thoughts of Christ then are seen at first, and the more it be exercised, it will appear the more, for, in his second request, he not only a stricts Christ's virtue to his bodily presence, but limits his power further, as if he could do nothing, though present, if his son were once dead. Sir, saith he, come down, and that, ere my son die, both of which were a fault, either to limit him to a way of working, or to limit his power, as if anything were too hard for him. 5. Such is Christ's tenderness and mercy, that when he hath reproved our faults, and we have come ill speed in amending them, yet he will not leave us so, but will respect great need and weak faith, more then much unbelief and ill deserving; so much appeareth in his granting this man's suit. 6. As Christ may be answering the main of his people's desire, when they get not satisfaction in every particular circumstance; and as Christ will not be prescribed unto, or limited in the way of his working; so his refusal to satisfy his people in their way, is in mercy, and because he purposeth to do better; so appeareth here, the best this man could devise was, that at Christ's coming to Capernaum, his son should recover, but Christ doth better then so, and showeth it is done already, Go thy way, thy son liveth, or, is well. 7. Christ hath absolute power of sickness and health, of life and death, and with one word can chase away a deadly disease at never so great a distance, so much doth he teach this Nobleman here, that being at Cana he could chase away sickness at Capernaum, thy son liveth. 8. Christ can do a weak believer a good turn, and with that, amend his faults also, and make his former reproofs to work; for, now this man believed the word that Jesus had spoken to him, and, at his command, went his way, not doubting but all would be well.

Followeth the manifestation of this miracle, which is declared to be wrought in the former verse, and the effects of it. The servants meeting this Nobleman with the good news of his sons recovery, he finds, after a diligent enquiry, that the time of it trysted with the time that Christ spake to him, whereby he is confirmed in faith, and his family drawn in to God with him. Whence learn, 1. It is the duty of servants, not only to be faithful in their Masters affairs, but to be affected with them, and to sympathize with their condition, whether it be sad or joyful; so much appeareth in the practice of these servants, who met their Master with the good news. 2. Good news will, sooner or later, meet the man who believeth and resteth on God's Word; for, so much doth this Nobleman find in experience. 3. As a believer is bound to observe all the circumstances of Christ's working, that may confirm • i • h, so experience and observation will prove the truth of what he believeth, and will speak in the same terms with the promise: for, this finds not only that true which Christ had said, but trying it to the uttermost, he finds the miracle to have been wrought that same time that Christ spake. 4. Much advantage may be reaped by men's communicating their knowledge, experience and observations one with another, whereby they may help each other to a more full acknowledgement of Christ; for, the servants they knew the childes recovery, and the time of it, the Master knew the word Christ had spoken, and the time of it, and these being put together, they mutually draw other to know Christ, and his power and good-will. 5. Temporal favors are then indeed blessed, when the experience of God's goodness in them advanceth our souls good, and is a mean, either to beget, or advance our faith in Christ; for, so is it here, he believed, or was confirmed in what was begun before. 6. As Christ brings salvation to the house he cometh unto, and may do good to the souls of many by one work: so where a Master of a family is brought to Christ, it giveth good ground of hope, that others of the family will do well: and however, what experience any one of a family, getteth of Christ, all the family are bound to make use of it; all this may be gathered from this, that himself believed and all his house.

John concludeth this History with a remark, that this miracle was the second which he wrought in Galilee, (the first being done in the same place, ch. 2.) and that he did it after he came from Judea thither. Whence learn, 1. Christ's •• rks, and particularly, his more special manifestations of himself, ought to be marked and kept in memory: as here, Johns practice after so many years, and his recommending that observation to the Church in all ages, teacheth. 2. Christ present works and manifestations ought not only to to affect us themselves, but should bring his former works to remembrance, that they may be considered and commended also: so doth this miracle call the former to remembrance. 3. However men may study to bear down Christ in the world, yet it will be to no purpose, for in one place or other he will be still reaping fruit, and manifesting his glory. Therefore it is ma • ked that he did this miracle, (as also the former) when he was come out of Judea into Galilee, to show, that their driving him from thence by their malicious plottings, did not hinder him to show forth his glory elsewhere, nor hinder sinners to believe in him.

Several circumstances are premitted unto the History of this miracle, to v. 8. whereof the first is, a general description of the time and place of it; it was done at Jerusalem, at a feast to which Christ went up. As this History doth not follow immediately upon the former, (though in general, it be said it was after this, ) but several things intervened; which John omitteth, as being employed, not so much to confirm the same doctrine by repeating it, as to record what the • est had omitted: so this is the cause why we cannot certainly determine what this feast was, at which Christ went up, nor is it much material for our use. Only we may gather from this, 1. The solemn feasts observed by the Jews at God's appointment, were peculiar and proper to themselves, and not obliging nor belonging to the Christian Church; for, therefore is this called, a feast of the Jews. 2. Christ was pleased to subject himself unto the Law, not only moral, to free his people from the condemnation thereof; but to the ceremonial Law also, that he might free his Church from the yoke thereof, therefore, Jesus went up to Jerusalem, in obedience to the Law, requiring this appearance, Exod. 34. • 3. 3. Opportunities of advancing the Kingdom of Christ, and of doing good in our station, ought not to be omitted, but taken hold of, though it seem to tend to our own trouble or hazard that we do so; therefore, also Christ went up to Jerusalem at the feast, though he met with trouble there, because he had occasion of setting out his glory by healing the man, and by preaching in that solemn Assembly.

The next thing premitted, is a more particular description of the place of this miracle it was wrought at the Sheep-gate, (as the word may be read.) of which Nehem. 3.1. so called, because being near the Temple, the sacrifices were brought into the city at that gate; or, at the Sheep market, (as we translate the word) a place near that gate, where, according to the liberty granted by the Law, Deut. 14 24, 25, 26. men might provide themselves of sacrifices; though now the corruption of men had brought these commodities into the Temple, John 2.14. More particularly, this miracle was wrought at a pool, which whatever use it had of old, (it may be, among others, for washing the beasts, before they were presented,) was now honored with the Lord's presence manifested there, in curing the diseases of all such as went into it, after an Angels troubling the waters, and therefore was frequented with a number of sick persons, who attended that sign, and were accommodated in five porches built about the pool. The name of this pool Bethesda, may either signify the place of pouring out, to wit, of water, either into the pool by conduits, (being possibly that of Hezekiah; 2 Kings 20.20.) or out of it by pipes, for several uses; or, it may signify, the house of mercy, because of the proofs of God's mercy manifested to the sick there. As for the time of the beginning or ceasing of this miracle, it is needless to search into it, seeing Scripture elsewhere is silent about it, only it seemeth to have begun but of late among them. Doct: 1. The place where these persons lay, being a place of great concourse, and from whence they went into the Temple to worship, doth teach us, that it is a necessary meditation for men to have frequent and serious thoughts of their own frailty, that they may be humbled, and may be stirred up to press more earnestly after God, in whom all is made up; this did the Lord preach by presenting these sad spectacles to men's view, in that public place, as they went to the Temple. 2. Hospitality and compassion toward the afflicted, is a commendable duty, and the pains that a declining people put themselves to in that kind, may stand up as a witness against others; for, though the Jews were now declined, yet the pool had five porches, either built for the sick, or now converted to that use. 3. Where Christ cometh to any place, he will be sure to give a special visit to the desolate and afflicted, and to be at pains to come to them, who are not able to come to him; for, so is it to be supposed here, (as is afterward cleared) that Christ coming to Jerusalem, cometh to the Poole where the sick lay. 4. From this miraculous manifestation of God in the Church of the Jews, we may learn, 1. Where God continueth a Church, although the people be wicked, yet he will not fail to give some tokens of his presence, specially for the good and behoof of his elect among them. Therefore when the Jews had now long wanted public Prophets, and were under deep distress, the Lord giveth this miraculous proof of his presence; to confirm them, and especially the elect, that he did not forget them; to establish them in the love of their own Religion, when idolaters did prevail over them, and to stir them up to expect the Messiah. 2. Incurable diseases and infirmities are not therefore desperate and hopeless; for, God from heaven can help that, which no means on earth can do good to; and it is his ordinary way to interpose and appear, when matters are incurable and remediless otherwise, so much are we taught here, in that the blind, halt, withered, and the disease whatsoever it was, was cured, and by these cures on the body, the Lord giveth proof what he can do to souls and inward conditions, or other outward lots. 3. Means of God's appointment, how improbable like soever, should not be contemned; everything being therefore useful because God appoints and blesseth it; therefore made he use of the water of this common pool, and that when it was troubled, (which it seems, should make it more hurtful) to be stepped into; though, it seems, there was no virtue put into the water, but only the troubling of it was a sign of God's presence there. 4. Whatever good the Lord do by any mean, yet we are to see that all the virtue and blessing cometh down from heaven; for, an Angel went down and troubled the water, before that men got any good by stepping into it. 5. It is the duty of all such as are sensible of wants or infirmities, to slock to appointed means, and take up their abode there, as being the Lord's trysting place; for, so doth the practice of these sick persons, teach; who abode and lay in the porches of the pool. 6. Much sense of need will make men assiduous and constant in their waiting on, in the use of lawful means, not giving over for delays and disappointments; for, albeit the Angel went down but at a certain season; and albeit he only who stepped first in, was healed at that time, and many being there, would he disappointed and prevented by others, yet they lay still waiting.

The third thing premitted, is, a description of the man on whom the miracle was wrought. It is not declared who he was (for these whom Christ cures, are best known by their misery, and his mercy) nor yet what his particular disease was, though it seemeth it hath been sore, and kept him lying, v. 6. only it is declared he had been long under it. Unto this is further added a previous conference betwixt Christ and him; wherein Christ, being sensible of his case, stirreth up his desire of cure, by propounding a question about it, v. 6. In answer to which, the man proveth his desire, by his waiting on the means, notwithstanding he was helpless and oft disappointed. Doct. 1. Not only are men subject to bodily infirmities, but it may please the Lord for wise ends, to let some spend a lifetime, or a large part of it in sickness and weakness, as if they had been born for no other end, but to bear such a cross; for, this man had an infirmity eight and thirty years. See, Psal. 89.47. 2. As it is the duty of the afflicted to wait on means, so long as God appoints any for their help; so when Christ cometh they will be first regarded, who have been longest and forest troubled; for, as this man was there, so Jesus saw him lie, and took notice of him before all the rest. 3. Such as have been kept long, and longer then others under trouble, may be but reserved for Christ's own hand, and for his manifesting his glory in doing of them good; for, so much did this man find in experience. 4. Christ needs no information to acquaint him with the afflicteds case; he taketh notice of the measure of their trouble, and knoweth its continuance; for, he saw him lie, through sickness and heartlessness, having been so often disappointed, and knew that he had been now a long time in that case. 5. When Christ is willing to manifest himself for the afflicted, yet he would have our desires after his help stirred up, and not blunted by any delay; Therefore, saith he unto the man, wilt thou be made whole? not as doubting of it, (for his desire had drawn him thither, and kept him there) but to quicken it up, as a preparative to the receiving of the mercy, and to give pledge to all, that continued desires, notwithstanding all delays, will be satisfied, ere Christ give over the afflicted. 6. It is a real proof of our desire of help under distresses, when we are sensible of our misery thereby, when we give not over to wait on in the use of means, and when we are afflicted with disappointments in using them; for, thus doth the man prove his desire, in answer to Christ's question, 7. One may be in a very abject like condition, and seem to be neglected both of God and men, whom yet the Lord purposeth to do much good unto; And one may meet with many disappointments in the use of means, who yet will get deliverance in a better and more comfortable way; for, so was it with this man, and so did he find. 8. It may be the lot of the afflicted, not only to be sick and unable to help themselves, but to be left destitute without any to help them; which showeth what mercy they enjoy, who have if it were but one to attend them in sickness; for this man had no man to put him into the pool. 9. It 〈◊〉 a token that sickness, he plesnesse and disappointments are blessed, when these make us more meek and humble; for, his moan is such, meekly doth he speak of the inhumanity of these about him, and of others (who possibly came there after him) their getting in, while he is disappointed. 10. It is the duty and commendation of those in distress, never to quit hope, nor weary to wait on, so long as there is any possibility of any deliverance by any lawful means, albeit they were ever so long delayed or disappointed; for, so did this man, notwithstanding all he met with. 11. It is one great weakness, that our hope and expectation of help and relief goeth no further then we see outward means, nor can we conceive what Christ, power and goodness is ready to do for us, till he reveal it himself; for, this man hath only his eye upon that known help, and by his regrate to Christ, insinuates a desire that he would show that kindness to him which others had neglected; but little doth he dream of that which was in Christ's heart.

Followeth the miracle itself, wrought by Christ's power, and at his command, making the sick man arise, and carry his own bed, and walk. To this is added a more particular description of the time of this miracle, that it was on the Sabbath; which occasioned the following controversy and debate. Doctrine 1. Such is Christ's goodness and pity towards his afflicted people, as to prevent their hopes and prayers, with doing great things for them in their need; for, Christ cureth the man who neither asked it from Christ, nor dreamed he would do it. See. Eph. 3.20. 2. All Christ's dealing with his own in distress, endeth in healing of them at last, how little soever it seem to promise; for, so doth his conference with this man. 3. Christ is not tied to means, ordinary, or extraordinary, but can work without both when he pleaseth; and by his word of command can do greatest things, and cure most desperate diseases; and not only command, but work that which he commands, and by his word convey virtue and efficacy, and give strength to obey; for, he doth not take the man to the pool, but by his word cureth him. 4. Albeit in trouble, all means and probability should sails us, yet their case is never desperate, who have Christ to go unto; So much also doth this instance teach us: Yea, singular afflictions, and disappointments under them, may end in a more eminent and singular way of deliverance, as this man found: And, long delay in waiting on in the use of means, may be made up with a speedy completing of the delivery when Christ begins; for in an instant the man is made whole. 5. Christ's miracles and wonderful works upon, and for the afflicted, are so real and through, as will make them speak for themselves, and they should be observed by all; for, this command, rise, take up thy bed, and walk, which he obeyed, importeth that this cure was a through cure, and that he would have the man satisfied about it, and all to remark it. 6. As Christ doth his great works, that his glory may be manifested, and not buried; so a work appointed by him for setting forth of his glory, may, and should be set about, and that without any violation of the Sabbath; Therefore, he not only commands him, take up thy bed and walk, that the miracle might be published, but alloweth it to be done on the Sabbath, not only because he was Lord of the Sabbath, and so might dispence with the observation of it, but because this was no servile work enjoined for a worldly end and commodity, but a mean appointed by himself for setting out his glory, and so was subservient to the great end of the Sabbath. 7. Such things, within the compass of our calling, as tend to the setting forth of Christ's glory, are to be set about, with a single eye and heart, albeit we knew others should stumble and carp; for, so did Christ in his station, he stood not on the Jews stumbling in commending this to be done on the Sabbath, as minding hereby to hold out his own glory in the miracle, and in the following dispute.

Followeth the second part of the Chapter wherein is recorded, the Jews opposition to the man, before they knew the Author of the miracle, verse 10, 11, 12, 13. and their malice against Christ, when he is known to be the Author of it, verse 14, 15, 16.

In these verses, they challenging the man for breach of Sabbath, verse 10. he defends himself by the warrand he had gotten from Christ, verse 11. And when they desire to know the Author of that warrand, verse 12. he is not able to resolve them, for Christ had withdrawn himself in the preasse, immediately after the miracle was wrought, verse 13. Whence learn, 1. When Christ is doing greatest works, there will still be some who get no good of them, but will rather suck poison and gall out of them; for, this glorious work meets with opposition and persecution. 2. It is the duty of all the members of the visible Church in their stations, and especially of Magistrates and Ministers, to see to the observation of the Sabbath day, even by others as well as by themselves; for, these Jews (who seem to have been of the Pharisees and Rulers) their quarrelling a breach of Sabbath, was a commendable duty in itself, if the charge had been true. See Exod. 20.10. Nehem. 13.15. 3. Hypocritical and superstitious persons may pretend to much zeal for God's glory, when they are but naught; for, say they, it is the Sabbath-day, it is not lawful for thee to carry thy bed, as pretending to be zealous for the Law, Jer. 17.21, 22. when yet they were but a naughty crew. Yea, albeit it may be alleged, that at first they knew not what was wrought on the man, and so might the excused in part, yet it is not to be justified, that they condemn so rashly, before they examine the matter: As it is usual, that hypocritical zeal is still rash and censorious. 4. Divine warrand is sufficient to guard the conscience against any challenges of sin, and may justify that which otherwise were condemnable; for, such is the man's Apolgy, he that made me whole, the same said to me, take up thy bed and walk. And albeit he knew not Christ particularly, verse 13. yet he saw so much of his glory in that miracle, such power in his word, and such virtue flowing from him, as warranted him to look on Christ as having sufficient authority to command him, and warrand his obedience; seeing Joshua only an extraordinary man, was warranted to command all Israel to march about Jericho, if not also to take it, on the Sabbath day. 5. Where Christ bestoweth a favor, or sendeth relief to the troubled, in mercy, it will leave a stamp of subjection to his command behind it, and incline the receiver to obedience; for; so is imported in this man's Apology, he that made me whole, said to me, take up thy bed, and how can I decline a command, coming from such a one? 6. Albeit occasion be offered to obdured men, to see Christ's glory in his working, yet they care not for the knowledge of it, but will rather sleight it, and study to bear him and it both down; So much doth their second question, verse 12. teach; Albeit the man had told them of the cure, yet they heed not that, but only his saying, take up thy bed and walk, that they might traduce him as a Sabbath-breaker; And albeit it be probable they knew who was the Author of such a work, yet they will not let it appear, but with contempt, inquire, What man is that which said unto thee, take up thy bed, &c? that they might brand him as a presumptuous man, who durst as they judged) oppose his commands to God's Law: Whereas a due estimation of the miracle, might have led them to judge otherwise of his person and commands. 7. Christ's works and under-takings will then only be rightly constructed and judged of, when he is taken up in his person as God, and not man only; for, this will discover him to be above the Law, and that he can effectuate that which no man could; So much may we gather from their ground of calumny, in that they take him up only as a man, what man is that, &c? 8. Christ may be doing some good to them who have no distinct and clear knowledge of him, it being one thing to do the work, and another, to manifest himself to be the worker of it; for, the man wist not who it was, albeit he was healed by him, and have some respect to him. 9. Christ's withdrawing of himself, (which he might easily do in the throng, and) which is subjoined as a reason of the man's ignorance, serveth not only to clear the man, that his ignorance was not through his neglect, but further may teach, 1. No prejudice at Christ, or his outward condition, should obscure the glory of his working; Therefore he withdrew, that the outward baseness of his person might not cause them to undervalue his working. 2. By this he teacheth, how hateful the seeking after vain-glory is in his eyes, for, by withdrawing, he shuned the present applause of the multitude. 3. By this practice, he hath sanctified such a lot to his people, as when they are doing good, to be necessitated to withdraw themselves because of it: And he teacheth all, as not to flee trials when called to them; so not to thrust themselves rashly on them, but to wait for God's calling; Therefore, he withdrew to decline for a time, these his enemies, who might be enraged, and to shun their fury, till afterward that he is called out to defend his own work.

Here we have the Jews prosecuting of Christ, when it was made known he was the Author of the miracle. The way of the revealing of it was, that Christ finding the man, doth give him wholesome directions how to make use of his deliverance, verse 14. and he doth thankfully publish Christ to be the Author of his cure, ver. 15. upon which the Jews do persecute him, by traducing him as a profaner of the Sabbath, and by plotting how to take away his life, ver. 16. from, ver. 14. learn. 1. It is a sweet fruit of trouble, when we study thankfulness to God for deliverance from it, by frequenting his house and public worship, without neglect of private; for, therefore was he in the Temple, giving thanks to God, as acknowledging, that though he knew not who Christ was, yet he had been God's instrument to him; yea, Christ's own practice, in being there, is a pattern for our reverencing of ordinances. 2. It is not only our duty, but our great happiness also, to be frequenting public ordinances, as being the trysting place of Christ's presence; for, here, Jesus found him in the Temple, which was a benefit he little expected. 3. Where Christ giveth outward favors and deliverances in special love, he will give also spiritual mercies and benefits with them; And such as are thankful for what they have received, Christ will come and give them more; for, this man with the cure, gets direction for his souls estate, and that in the Temple, where he came to bless God. 4. Such as have gotten great mercy and deliverance from Christ, have need of direction how to guide it, that they do not miscarry under it; and even when they have some good beginnings, they need yet further upstirring; Therefore doth Christ, by his exhortation, prescribe a diet for this cured man; and albeit he was at pains to come to the Temple to offer thanks, yet Christ finds it needful to give him this warning. 5. When men have gotten deliverance from outward trouble, they ought to take heed of resting on it, neglecting God, their duty, and souls good; So much doth this exhortation import, that being made whole, he should not think he had no more to do with God, nor needed any 'other thing, but should mind his duty, otherwise God' could reach him. 6. Bodily health, and the curing of infirmities which deprive us of it, is a mercy to be seriously considered, and which layeth on a special obligation to duty, especially if we have been long under the infirmity, if it hath been sad and heavy, and if our deliverance from it hath been remarkable: Therefore, doth Christ begin his direction with this; Behold, thou art made whole, that finding now by experience, the reality and benefit of his health, so miraculously wrought after his long and sad disease, he should be so affected with it, as to take with the following direction. 7, It is a special help for getting a right use of our condition, to see trouble and sickness flowing from sin, as the sluice to let it in; to see that Christ knoweth men well enough, and what they are, though they take but little notice of him; and this is to be remembered, when the trouble procured by sin, is over; for, while Christ directs him to sin no more, it importeth, that sin had drawn on his former sickness, that Christ would not have him forgetting this when the smart of the rod was gone, and that albeit he knew not Christ, yet Christ knew him, and what he had been. Whether this man had drawn on this sickness by some gross provocation, I will not determine, but it is certain, that sickness and trouble entered in by sin, and that everyone hath so much sin, as to deserve sharpest plagues here, and hereafter. 8. It is not sufficient that men being delivered, do profess their thankfulness, or see their former guilt, unless the sense thereof, and of its bitter fruits, and of their deliverance restrain their after sinning, and stir them up to prevent it for the future, and so be reformed by God's dealing; At least, (since they cannot be sinless) they would watch diligently over it, and not let it reign in them; So much is imported in this direction, sin no more. 9. Sin is not easily avoided or shaken off, but when men have smarted for sin, and have been graciously delivered, and tasted of God's mercy, they may yet be tempted, and are ready to sin yet more, and need caution to prevent it. So much also doth this direction and warning, given to the man, teach us, sin no more. 10. The best preservative against affliction and trouble, is, not to run every course which flesh and blood may suggest for avoiding it, but to beware of sin, which if it hold not off trouble, yet may assure us that God doth correct us in love, and not in anger; so much doth the reason of this direction, import, Sin no more, least a worse thing come unto thee. 11. As all trouble is in it self an evil, what ever good God may bring out of it, and by it; So whatever any have lien under, God can easily send worse; for, while he threatens him with a worse thing, it imports that other trouble is evil, though not all in alike degree, and that God could send a worse condition then thirty eight years sickness. He can add to outward trouble, Lev. 26.18, 21, 24, 28. and to spiritual plagues, Matth. 12.45. 2 Pet. 2.20. He can send them both together in their extremity, Lam. 2.22. and can send eternal punishments instead of temporal. 12. Such as continue in a course of sinning, after they have been afflicted, and have been delivered, and tasted of God's favor, to soul or body; do hereby take a way to kindle divine displeasures, and increase trouble; for, so much is held forth here, sin no more least a worse thing come unto thee. Which calleth for much jealousy over what good things we seem to have under affliction, for much wariness, that we rest not upon outward deliverance, and for much abiding in Christ, and keeping of grace in exercise.

From verse 15, 16. learn. 1. It is the duty, and commendable practice in those who have gotten experience of Christ's power and pity, to proclaim it, for setting forth of his glory, and invitation of others to come and partake; Therefore, the man departed, and told the Jews, that it was Jesus which had made him whole. And this he did out of gratitude toward Christ (whom he knew either from himself, or others about him) and to invite the Jews to make use of Christ, if they had any such employment for him. 2. Sound doctrine meets oft times with corrupt hearers, who are more enraged thereby; and honest minded men following their duty in singleness, may occasion persecution, and yet be blameless, as having done but their duty, and given no just occasion, and so are free of what followeth; for, upon this man's publishing Christ to be the Author of his cure, the persecution ariseth, but without any fault in him. 3. The rising and spreading of Christ's glory, is an eye sore to corrupt teachers and people, who are thereby discovered to be what indeed they are, and their seeming glory obscured; And persecution is the ordinary entertainment that Christ, manifesting his glory, may look for at the hands of such; for, therefore, upon the report, did the Jews persecute Jesus, by their reproachful tongues, and devising how to take his life, either in a tumult, or judicially. 4. Such is the cruelty of persecutors, that, if they had their will, nothing but the death of those they oppose, would satisfy them: and such as are persecutors with the tongue, and spare not men's names, will also be ready to take their lives, if opportunity offer, and they can get a pretext for it; for, they sought to slay him, upon pretence of the law of Sabbath-breaking, Numb. 15.32, 33, &c. And this is marked as their disposition, who had spoken contemptibly of him, ver. 12. and continued to do so still, since they could go no further. 5. Great cruelty against Christ, may be masked with fairest pretexts, even of zeal for God and his commands; And sufferers are not to expect, but that they shall be loaden with calumnies under their sufferings; for, they sought to slay him, because he had done these things on the Sabbath day. As persecutors will think shame to publish their malice and the causes of it: so this way of procedure, maketh persecution most sharp, Joh. 16.1, 2, 3. 6. What ever be the malice, desire, or endeavors of wicked men; yet the life of Christ and his followers is not in their hand; but the Lord may make their malice their own plagues, and preserve his people while he hath any service for them; for, though they sought to slay him, yet all their endeavors, at that time, tended only to their own trouble.

In the third part of the Chapter we have Christ's Apology for his working this cure on the Sabbath, in answer either to their thoughts, or to somewhat they expressed to him, ver. 17. and his prosecution thereof, upon the increase of their rage, verse 18, 19, &c.

At other times, upon the like occasion we find him making Apology for himself or his followers, by way of retortion, as Matth. 15.1, 2, 3. Which though it could not justify an unlawful act; Yet it might stop their mouths, who maliciously quarrelled with others, and yet were more guilty themselves. Sometime, by pleading necessity, as Luke 6.2, 3. and 14.3, 4, 5. In which case, the Sabbath is made for man, Mark. 2.27. and Christ commends his love, that when he gets a distressed sinner, even on the Sabbath day, he will not delay their help till morrow. Sometime, by pleading that works of piety and charity do not violate the Sabbath, Matth. 12.5, 7. Luk. 6.9. But here Christ justifieth himself from a more sublime reason, that he may take occasion to set out the glory of his Godhead. And whereas the weight of their challenge was grounded on the fourth command, wherein God had not only commanded us to rest on the Sabbath, but had by his own example, in resting from all his works on that day, pressed it; Therefore, Christ removeth the mistake, showing that the Father, ever since the creation, hath continued working without any intermission, and this without any violation of the Sabbath; and that himself as he is one in essence with the Father, so he is undivided in working from him, the Fathers work and his being one; And therefore his working on the Sabbath could not be challenged, and he being God, might command the man to carry his bed, when he pleased, and when it contributed to set forth his glory: Whence learn, Albeit the Lord, after the creation of all things in six days, did cease from the creating of new kinds of creatures, Gen. 2.2. Yet he is still without intermission (even on the Sabbath) working, by preserving and upholding all the creatures he hath made, without which they could not subsist a moment; and by governing and over-ruling of all things, how small contingent, or casual soever they be; for, my Father worketh hitherto, which speech doth not exclude the time following, but showeth that there is no intermission in that work, see Act. 17.28. Matth. 6.26, 30. and 10.29, 30. Exod. 21.13. 2. Christ the Son of God is joined with, and undivided from the Father, in working, and that not in one work alone, or at some time only, but in all works, and without intermission: As the Father created all things by him, so, with, and from the Father, he preserveth and governeth all things; for, my Father worketh hitherto, and I work, even the same works which he worketh, see Heb. 1.2, 3. 3. God, and Christ is God, is above all law which he hath prescribed to the creature; He works on the Sabbath, and doth not violate it; he may do what he pleaseth, without quarrelling; and may command what he pleaseth, and make it service; for, so doth the scope of the Apology teach, that Christ, being undivided from the Father in working, was God, and so not subject to the Law of the Sabbath, and might command the man to carry his bed, and warrand him in so doing.

The fruit of this Apology, among the Jews, is, that their rage of persecution is increased the more by it, and they thirst the more for his life: And that because he not only had broken the Sabbath, as they alleged; but had asserted that God was his Father in so peculiar a way, as made him equal with God. Whence learn. 1. Clear declaration of truth will not satisfy wicked and malicious men, but the more Christ and the light is held out to such, it is hated the more; for, after his Apology, therefore the Jews sought the more to kill him. 2. No vindication, nor defense of lawful practices, will wipe off the misconstructions of prejudged men, but they will stick by their prejudices, and maliciously fasten them upon the innocent; for, let him say what he will, yet he had broken the Sabbath, not indeed, but as they alleged. 3. Albeit God have many Sons by creation and adoption, yet Christ is his Son in a peculiar and proper way, by eternal generation, and communication of the same essence; for, so doth the Jews understand him, he said, God was his Father, or his Father in a proper and peculiar way, otherwise they could not have quarrelled with him; and Christ doth not refute this. 4. Christ's conjunction with his Father in working, doth prove his equality with the Father, and that he is of the same essence, and doth partake of the same omnipotency; for, so much do they soundly gather from his Apology, ver. 17. that he made himself equal with God, neither doth Christ call them calumniators, nor clear any mistake in it, as in other cases he doth, Joh. 21.23. but clears and confirms what they challenged, (though they gathered a vicious consequence, that he should be killed as a blasphemer;) and what they collect, is asserted by the Apostle, Phil. 2.6. 5. Such may be the corruption of a visible Church, as very truth may be accounted blasphemy, and a ground of putting men to death; for, albeit it be horrid blasphemy for any creature to equal it self with God, yet they were far wrong, when they would slay Christ for asserting the comfortable and supernatural truth of his Godhead.

Christ insisteth in his Apology, to the end of the Chapter, and cleareth and confirmeth that which offended them in his discourse, of his equality and conjunction with the Father, which doth infer the justifying of his work on the Sabbath. For this end, he produceth many instances and arguments of his equality, to ver. 31. and then produceth many witnesses testifying concerning him, whereof he maketh use, in the rest of the Chapter. What Christ here speaks of himself, is to be understood of his Godhead, for divine nature, though he mention his commission to come into the world, ver. 23. and bis becoming man. ver. 27. to show that as he is man and Mediator, that the Majesty of his Godhead might not deter sinners from coming to him; so his condescendence did take away none of his glory, nor his equality with the Father, as God.

In proving this equality. 1. He insists in general to prove his conjunction in operation with the Father, which he had asserted, ver. 17. promising further and greater manifestations of it, ver. 19, 20. 2. He produceth particular instances of this conjunction and equality, to ver. 31. And namely. That he is equal with the Father in quickening the dead. ver. 21. in the matter of judgment and authority, ver. 22. in being the object of divine honor, ver. 23. in giving eternal life to believers on his word, ver. 24. in quickening dead souls by his word,