Exposition of John — George Hutcheson

Exposition of John · George Hutcheson

CHAP. IV.

IN this Chapter we have; Firſt, Chriſts removal from Judea into Galilee, to v. 4. Next, what occurred by the way at Sychar, to v. 43. Laſtly, his entertainment, and what he did in Galilee, to the end.

Verſe 1. WHen therefore the Lord knew, how the Phariſees had heard, that Jeſus made and baptized moe diſciples then John.

2. (Though Jeſus himſelfe baptized not, but his diſciples.)

3. He left Judea, and departed again into Galilee.

The occaſion of Chriſts 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 ſucceſſe, may look to meet with envie 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 minde, and with a purpoſe to do him hurt, which therefore made Chriſt to withdraw. 2. The more that men ſtudie 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) finde it riſing more in Chriſts; 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 judgement 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 ſucceſſe of a Miniſtry, as is Satans 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 every one is affected; and be mens machinations what they will, yet none will ſteal a dint on him, but he will know their projects before-hand, 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. Chriſts diſreſpect from men, diminiſheth nothing of his true excellency and worth, nor ought it to obſcure it in his peoples hearts; for, when the Jewes 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 efficacie of Baptiſme, as depending on the Miniſter; and would have all to put a difference betwixt the outward ſeale, 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 himſelfe to preaching as the great work, 1 Cor. 1.17. He taught his followers to look on baptiſme 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 themſelvs 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 mens diligence, in the uſe of lawful means for their own preſervation, for albeit Chriſt knew his houre 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 chooſed 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 ſanctifie 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.

Verſe 4. And he muſt needs go thorow Samaria.

5. Then cometh he to a City of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his ſon Joſeph.

6. Now Jacobs well was there: Jeſus therefore being wearied with his journey, ſate thus on the well, and it was about the ſixth houre.

In the ſecond part of the chapter John recordeth what was Chriſts carriage and ſucceſſe 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 returne, 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 ſtreight way from Judea to Galilee, lay through (not the City, but) the Countrey of Samaria, and therefore he came there, v. 4. 2. That coming unto Sychar, a City of the territory of Samaria, where Jacobs Well was, he was ſo wearied with his journey, and the heat at noon, (which was their ſixth houre) 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 Jacobs 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 ſucceſſe, ſo long as the Lord pleaſeth; for, Chriſt driven from Judea, findes both in Samaria. 2. As perſecution and exile ſhould not put Chriſts 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 Gods bleſſing, may produce great effects; for, ſo doth Chriſts practice and ſucceſſe, while he is on his journey, teach us. 3. In every ſtep of mens way, they ſhould ſtudy to have a clear calling, eſpecially for doing thoſe things whereat others are apt to ſtumble and take offence; therefore, Chriſt, however his love put a neceſſity upon him to viſit theſe wandring 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 Samaritanes, Matth. 10.5. he will have his journey thither freed of obloquie, by the neceſſity of his going that way, from Judea to Galilee, be muſt needs go through Samaria, as being his ſtreight way, as appeareth, Luke 9.51, 52. and 17.11. and is clear to them who know the ſcituation of that countrey. 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 ſtreight way to Galilee. 5. Piety and faith in God have a ſweet ſavour and ſmell, above any excellencie that men can hunt after beſide; therefore, is this place ſo eminent, even in Chriſts time, by reaſon of Jacobs 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 wearineſſe, he ſate thus on (or, beſide) the Well, that is, even as the ſeat offered, or as wearied men uſe to ſit.

Verſe 7. There cometh a woman of Samaria to draw water: Jeſus ſaith unto her, Give me to drink.

8. For his diſciples were gone away unto the City to buy meat.

9. Then ſaith the woman of Samaria unto him, How is it that thou being a Jew, askeſt drink of me which am a woman of Samaria? For the Jewes have no dealing with the Samaritanes.

The third and neareſt occaſion of this conference, is, that while he was ſitting there, a woman of Samaria, (originally of that countrey, 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 excellencie 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 lewdneſſe, v. 16, 17, 18. 5. The woman upon this, taking him to be a Prophet, v. 19. propounded the controverſie betwixt the Jewes and the Samaritanes, concerning the place of publick 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 conferre with her; ſhe caſts up the diſſenſions betwixt the Samaritanes and Jewes, 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 Jewes and the Samaritanes, it began firſt at the defection of the ten tribes from … Temple at Hieruſalem, and from the … Davi… and did encreaſe, partly, when … N…s, with ſome few Iſraelites, did poſ…e… that land which had been given to Iſrael the brethren of the Jewes, and did invent a mungrel way of Religion, 2 Kings 17. partly, by reaſon of many injuries done to the Jewes by theſe Samaritanes; who, however they boaſted to be deſcended of Jacoh, when the Jewes 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 Samaritanes with ſome Apoſtate Jewes, built a Temple in Mount Gerizim, in oppoſition to that at Jeruſalem, and ſo that countrey became a ſhelter of all Apoſtate Jewes. 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 Saviour 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 beggery, 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 Chriſts 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 copie, 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 Jewes had no dealings with the Samaritanes. 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 Jewes have no dealings with the Samaritanes. 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 every one, that even the baſeſt cannot endure to be deſpiſed: for, the ground of her quarrel is, that they were contemned by the Jewes, the Jewes have no dealings with the Samaritanes. 10. Chriſt is a Lord who will not ſtand on any impediment, but will come over them all, to reconcile ſinners to himſelfe; for, he keeps no ſuch diſtance with Samaritanes, nor with a lewd woman among them, and counts it his glory to take ſo wilde a creature.

Verſe 10. Jeſus anſwered, and ſaid unto her, If thou kneweſt the gift of God, and who it is that ſaith to thee, Give me to drink, thou wouldeſt have asked of him, and he would have given thee living water.

In Chriſts 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. Chriſts meekneſſe paſſeth over much frowardneſſe, which he findeth in his own in the time of their Converſion, and by his goodneſſe 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 himſelfe) 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 adde to his commendation in a ſenſible heart, that he is at the pains to come unto them, and prevent them with offers of himſelfe: 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 any thing he can ask of them, or they can offer him: and particularly, the well of life is in Chriſts hand to diſpenſe it as he will: for, in ſtead 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 ſinnes 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 vertue, 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 vertue, and becauſe of its conſtant endurance unto eternal life, as it is, ver. 14.

Verſe 11. The woman ſaith unto him, Sir, thou haſt nothing to draw with, and the well is deep: from whence then haſt thou that living water?

12. Art thou greater then our father Jacob which gave us the well, and drank thereof himſelf, and his children, and his cattell.

The woman in her replie reaſons againſt Chriſts offer, alledging 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 preferre himſelfe 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 diſcerne 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 courteſie) whence haſt thou that water? 2. We are alſo naturally enemies to our own good, and prone to diſpute ag…inſt our own happineſſe, that we may deceive our ſelves; ſo far are we from preparations in our ſelves to Converſion; for, ſhe reaſons againſt this living water, as, in her judgement impoſſible to be had or given. 3. We are alſo naturally ſo addicted to our own carnal ſenſe, that we will beleeve 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 ſhew a better. 4. A chief deceiving principle, making men enemies unto, and careleſſe 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 ſleighted 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 Jacobs children, who had forfeited their right; and however, they were far from Iacobs ſpirit, who would ſatisfie their ſoule with that which only ſupplied his bodily neceſſity, and ſerved his cattell 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 diſhonour of God, abuſe of the creatures, and prejudice of mens 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 Jacobs practiſe, contenting himſelf to drink of this well, with his children and cattel, teach us.

Verſe 13. Ieſus anſwered, and ſaid unto her, Whoſoever drinketh of this water, ſhall thirſt again.

14. But whoſoever drinketh of the water that I ſhall give him, ſhall never thirſt: but the water that I ſhall give him, ſhall be in him a well of water, ſpringing up into everlaſting life.

Chriſt, in his third ſpeech to this woman, doth not carp at her contradicting and carnal humour, but points out the excellencie 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 compleated in glory. Whence learn, 1. A great cauſe of mens deſpiſing of ſpiritual things, is their ignorance of them, and of their excellencie 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 finde 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 kinde. 4. The Lord hath ſo ordered it, that mens outward neceſſities ſhould recurre 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 minde 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 every one 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 ſatisfie 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, VVhoſoever 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 thirſtie, and when they have gotten their full draught at the end of their race, they are ſatisfied, and never thirſt any more; 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 it ſelf, 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 fulneſſe, vertue 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 tearme-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 vertue and riches from day to day, 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 windowes of heaven being opened, this ſtream and well becometh an Ocean, and grace, ſmothered here under corruption and infirmity, gets leave to expatiate it ſelfe in glory; for, It ſhall be a well of water ſpringing up into everlaſting life.

Verſe 15. The woman ſaith unto him, Sir, give me this water, that I thirſt not, nor come hither to draw.

The woman in her reply, expreſſeth a deſire to have this water for her own ends. Whence learn, 1. The bars of ignorance and naughtineſſe even in the elect, hindering them from Chriſt, are not eaſily broken; for, ſo much appeareth in this womans anſwer. Whether we underſtand her to ſpeak by way of deriſion, or rather, that Chriſts ſpiritual preaching did diſcover ſome excellencie in theſe things to her, (as it may fall out even in natural mindes;) 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 happineſſe under the Sun, and oft-times 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 happineſſe; for, ſuch was her deſire, Give me this water that I thirſt not, neither come hither to draw.

Verſe 16. Jeſus ſaith unto her, Go call thy husband, and come hither.

17. The woman anſwered, and ſaid, I have no husband: Ieſus ſaid unto her, Thou haſt well ſaid, I have no husband.

18. For thou haſt had five husbands, and he whom thou now haſt is not thy huſband, in that ſaideſt thou truly.

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 miſerie 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 lewdneſſe. 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 perſwade, Chriſt will diſcover their miſerie to his own, to make them either come quickly to him, or elſe reſolve on hell; for, therefore after the former offers had no ſucceſſe, doth he rip up her boſome. 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 guiltie, for which they can at firſt be capable of conviction; for, every ſin will not be odious to every one in every condition, but there are ſome ſinnes 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 groſſe filthineſſe, 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 boſome, and let her ſee he knew her. 5. Chriſt will commend a ſmall good under much droſſe; and particularly, he accounts of a true acknowledgement, even of an hainous 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 ſinnes men are lying in, how hid ſoever; and particularly, he hath an eye upon ſecret uncleanneſſe; 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, unleſſe grace curb it; ſo much appeareth in this woman, who after ſo many marriages doth live in uncleanneſſe.

Ver. 19. The woman ſaith unto him, Sir, I perceive that thou art a Prophet.

20. Our fathers worſhipped in this mountain, and ye ſay, that in Ieruſalem is the place where men ought to worſhip.

The effect of this diſcovery is, that the woman is brought to acknowledge him for a Prophet, and therupon propounds to him the great queſtion concerning the place of publike worſhip, betwixt the Samaritanes and the Jewes; 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 enjoyned to worſhip in the place which God ſhould chooſe for them, Deut. 12.5, 6. So the Jewes 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 Samaritanes, who rejected all Scripture, but Moſes writings, regarded not this, and alledged, 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. Chriſts 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 ſhew 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 Gods 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 ſtudie 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 controverſie betwixt the Jewes and the Samaritanes. 5. It is a neceſſary and commendable duty in ſuch as profeſſe the true God, not to be ignorant of the matters of Religion, nor of the controverſies that fall out about it; for, even this prophane Samaritane had knowledge of this controverſie, 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 vileneſſe. 7. A wakened conſcience is alwayes ſo jealous of it ſelf, and its way in matters of controverſie, 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 finde when the conſcience is put to it; therefore the firſt ſcruple that preſents it ſelf, is this queſtion concerning their way of worſhip. 8. It is no new thing to ſee Antiquity oppoſed to Chriſts own expreſſe 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 Samaritanes pretences; Our fathers worſhipped in this mountain, &c. when yet God had appointed another place, and the godly in their times frequented it.

Verſe 21. Jeſus ſaith unto her, Woman, beleeve me, the hour cometh when ye ſhall neither in this mountain, nor yet at Jeruſalem, worſhip the Father.

Chriſt, in diſcuſſing of this queſtion, anſwereth in two aſſertions; firſt, that both theſe wayes of worſhip were to give place to a better: For, the time was approaching, (at his death, and the honourable burial of the ceremonies,) that the publick and lawful worſhip of God ſhould not be aſtricted to any certain place, and ſo the Samaritane 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 wiſdome in diſcovering of errours and falſe-wayes, 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 paines, in the firſt place, not onelyonly 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 publick worſhip of God ſhould be at one certaine place, to wit, at Jeruſalem, and that under ſhadowes they ſhould finde out Chriſt; for, while he ſaith, the hour cometh, wherein it ſhall not be ſo, he implyeth that before it was ſo, and that lawfully. 3. God may lawfully change the way of his worſhip when he pleaſeth, ſeeing any thing is therefore worſhip and lawful in it, onelyonly becauſe he appointeth it; Therfore doth Chriſt foretel the Lords changing of the Jewiſh way of worſhip. 4. After Chriſt coming and death, the publick worſhip of God is no more aſcribed to any certain place, or Nation, nor to be performed in types and ſhadowes, 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 Jewes were Chriſtians, and worſhippers of God, though not they and their Proſelytes onelyonly. This partition-wall began to be aboliſhed by Chriſts doctrine in his Miniſtry, and was quite aboliſhed of right, by his death, though the Jewes had an indulgence for their way, till the honourable burial of the ceremonies in the deſtruction of the Temple, which was the publick place where the moſt of theſe ceremonies, and the moſt ſolemne of them, were acted and gone about; and were thereunto aſtricted by divine inſtitution. 5. True worſhip, as it muſt have Gods 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 onelyonly diſcover the ill of contrary wayes, but actually make them give place thereunto; for, ſo much are we taught, in that Chriſt aſſures, not onelyonly 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 errours which they have drunk in, that it is very hard to drive them from them; Therefore, muſt Chriſt preſſe this, woman beleeve 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 beleeved, and his word is a warrant ſufficient for faith, how little ſoever he be credited; for, ſaith he, woman beleeve me. 9. Chriſt not onelyonly revealeth ground ſufficient for our faith, but ſuch is his tenderneſſe 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 beleeve me.

Verſe 22. Ye worſhip ye know not what: we know what we worſhip: for ſalvation is of the Jewes.

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 wayes, being compared each with other, and in reſpect of their uſe till that fulneſſe of time ſhould come; and in this reſpect he condemnes the Samaritan worſhip, as being an ignorant way, and wanting warrant of the word, and preferreth the Jewes, as having clear ground for their worſhip, and it being pointed out in the Scriptures as the way to heaven and ſalvation; The Saviour 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 Prophecie, Iſa. 2.3. Whence learn, 1. No good intentions, no zeale, or pretence whatſoever, can juſtifie any thing in Gods 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 Jewes, Ye worſhip ye know not what: we know what we worſhip. To tranſgreſſe this rule, and to take in any device of men in Gods worſhip, doth in ſo farre 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 forme of a ſervant, is content to rank himſelf with the true Church as a member, to teach all to eſteeme highly of ſuch a ſociety; We, ſaith he, know what we worſhip. 3. Not onelyonly is worſhip deviſed by men not warrantable, but it is not the way to heaven, ſeeing there can be no ſalvation but in Gods 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 Jewes, 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 priviledge of the Jewes, and a teſtimony of Gods approving of them as his Church, that the Saviour 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 beene explained.

Verſe 23. But the hour cometh, and now is, when the true worſhippers ſhall worſhip the Father in ſpirit, and in truth: for the Father ſeeketh ſuch to worſhip him.

24. God is a Spirit, and they that worſhip him, muſt worſhip him in Spirit and in truth.

Chriſt returneth to enlarge and explain his firſt aſſertion, and ſheweth what is to come in place of the Jewiſh worſhip to be aboliſhed; to wit, that the time was even at hand, wherein not onelyonly 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 Jewes 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 in ſtead of external ceremonies, which are called carnal, Heb. 7.16. and 9.10. and ſhadowes, Heb. 10.1. the Lord would have a ſpiritual worſhip, and the truth of what was repreſented by theſe ſhadowes, as Rom. 12.1. Heb. 13.15, 16. And this agreeth well with the reaſons ſubjoyned; for, however the Lord did require, and was pleaſed with theſe external formes, in the infancie of the Church; yet he never did accept of them, ſave in ſo farre 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 onelyonly 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 hypocriſie; 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 dayes 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 profeſſe themſelves worſhippers of the true God, ought to performe it with humble and affectionate reverence, and with ſubjection and ſubmiſſion to him, conſidering his majeſty and their owne vileneſſe; 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 profeſſe 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 ſhadowes; which if being Gods own Ordinance, yet did take up worſhippers ſo, (through their own weakneſſe,) as oft-times to keep them from minding this ſpiritual worſhip: how much more may it be expected, that the more external pomp there be of mens deviſing, there will be the leſſe 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 Gods ſervice, and from the breathing and influence of the ſpirit; not reſting on an external forme 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 it ſelf. 6. God requires alſo in a worſhipper, that, with avoiding of formality, which is but a deceitful hypocritical ſhew of worſhip, he ſtudies ſincerity and ſtreightneſſe of heart, not dealing negligently, or for by-ends in Gods ſervice; for, worſhip muſt be in truth. 7 It is the Lords 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 enjoyning of ſpiritual, ſubſtantial and ſincere worſhip ſhould commend it to his people; So much doth the ſubjoyning 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 groſſe 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.

Verſe 25. The woman ſaith unto him, I know that Meſſias cometh, which is called Chriſt: when he is come, he will tell us all things.

26. Jeſus ſaith unto her, I that ſpeak unto thee, am he.

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 controverſie; 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 condemne all thoſe, who being in a nearer relation, do yet remain groſſely ignorant, and all thoſe who content themſelves with notional knowledge; for, this woman a Samaritane, not only knew the Meſſiah was promiſed, but was expecting him as near at hand, in regard that things fore-prophecied 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 formes of words in the matter of knowledge, but ſhould be acquainted with the thing it ſelf; 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 controverſie 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 boſome 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 mans ſalvation, ſo as there is no place for adding or diminiſhing: ſo much is imported in her expectation, VVhen 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 Chriſts 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 darkneſſe; 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 Jewes to this purpoſe, yet he will not conceale himſelf from this Samaritane, now convinced of her need of him. 8. None can know or take up Chriſt, though preſent with them, and ſpeaking to them, unleſſe he reveal himſelf: therefore doth this woman need this declaration.

Verſe 27. And upon this came his diſciples, and marvelled that he talked with the woman: yet no man ſaid, What ſeekeſt thou? or, Why talkeſt thou with her?

28. The woman then left her water-pot, and went her way into the city, and ſaith to the men,

29. Come, ſee a man which told me all things that ever I did: Is not this the Chriſt?

30. Then they went out of the city, and came unto him.

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 returne, (who wondred 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 ſucceſſe. Whence learn; 1. Poor ſinners may meet with ſo ſweet a time in Chriſts 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 marvellous to fleſh and blood; and there is more kindneſſe, meekneſſe 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 Chriſts 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 ſuppreſſe our own thoughts; for, ſo did they, yet no man ſaid, VVhat ſeekeſt thou? or, VVhy talkeſt thou with her? 6. When a ſoul hath taſted of Chriſt and his excellencie, 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 ſelfe, 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 mens 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. Chriſts doctrine is then effectual, and prevaileth, when himſelf is ſeen in and by it; therefore, ſubjoyneth ſhe, Is not this the Chriſt? not as doubting of it her ſelf, 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, labouring in the Goſpel, ſhall not want their own ſucceſſe, but may have powerful effects; for, upon this weak womans invitation, they went out of the City, and came unto him.

Verſe 31. In the mean while his diſciples prayed him, ſaying, Maſter, eate.

32. But he ſaid unto them, I have meat to eat that ye know not of.

33. Therefore ſaid the diſciples one to another, Hath any man brought him ought to eat?

34. Jeſus ſaith unto them, My meat is to do the will of him that ſent me, and to finiſh his work.

Secondly, we have recorded Chriſts conference with the diſciples in abſence of the woman, and before the Samaritanes came to him; tending to commend the work of the Miniſtry in bringing in of ſoules. And firſt, in his own practice he declareth, that his delight in that work entruſted him by the Father, took his minde off bodily refreſhment, even when he had need of it, and was more refreſhful to him then meat or drink could be. VVhence 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 minde 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 Chriſts 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 minde only meat, In the meane while, when the woman was away, his diſciples prayed him, ſaying, Maſter, eate; wherein Chriſt reproves their temper, by ſetting on foot a ſpiritual purpoſe neceſſary for them, and emproves that ſhort while of the womans abſence well. 3. When the Lord offers an occaſion of doing good to ſoules, (eſpecially which will not ſo readily occurre at another time,) it ſhould be followed ſo far as health will permit, with the neglect of any thing of leſſer conſequence; for, ſo doth Chriſt reckon of this occaſion of doing good to the Samaritanes, I have meat to eat, it made him forget meat, and was as meat to him. 4. The refreſhments that are found in Gods 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 alwayes come ſhort of that delight that Chriſt found therein; for, ſaith he, I have meat to eate that ye know not of. They were but yet rude, and knew not this, at leaſt under theſe termes 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 Chriſts minde, 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 eate? 6. Chriſt is ſo careful in helping his people, that their very neceſſities are an invitation to him, though they faile in not employing him. Therefore, although they do but diſcourſe among themſelves, and (out of modeſty, or otherwiſe) do not enquire at him, yet he cleareth them. 7. The ſaving of loſt ſinners is a ſpecial point of Gods 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 performe 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 enjoyned by the Father. And as he perfected the work of Redemption on the Croſſe, John 19.30. and did faithfully preach theſe glad tidings, and convert ſoules 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 Gods 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.

Verſe 35. Say not ye, there are yet foure moneths, and then cometh harveſt? Behold I ſay unto you, Lift up your eyes, and look on the fields: for they are white already to harveſt.

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 ripeneſſe of people, and their willingneſſe to hear (whereof there was a preſent inſtance in the Samaritanes that were coming forth,) which therefore was to be emproved. VVhence learn, 1. As people may be ſometimes ripe for a Miniſtry, as corne 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 loſſe of the grain. 2. Mens diligence in their worldly affaires, 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 emprove it when they finde it in any meaſure; ſo much doth this compariſon import, Say not ye, that there are yet foure moneths, and then cometh harveſt; Behold, I ſay unto you, lift up your eyes, and look on the fields, &c. He ſaith foure moneths, either becauſe it was ſo much to the harveſt, and they had been ſpeaking of it by the way, or becauſe generally men minde it a long time before, and much more ought they to take notice of the preſent ripeneſſe of people for the Miniſtry.

Verſe 36. And he that reapeth, receiveth wages, and gathereth fruit unto life eternal: that both he that ſoweth, and he that reapeth, may rejoyce together.

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 Gods hand, and albeit they lie under much contempt in the world, yet beſide what reward of honourable 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 Miniſtrie, may ſeem many times to be called to encounter many ſtormes; yet when they are ripe for Gods barne, 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 it ſelf; And particularly, faithful Miniſters have a promiſe, that they ſhall be bleſſed with fruit in their labours, and it is reward enough that they are honoured 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 ſoules, which will be compleated in the day of Chriſt: for, here, the end of their labour is to rejoyce. 5 Gods allowance of joy is ſo free, that none who labour faithfully, are ſecluded from it, whatever their ſucceſs be, and ſo, full that all may ſhare in it, without envie at one anothers happineſs and ſucceſſe; for, both he that ſoweth, and he that reapeth rejoyce together.

Verſe 37. And herein is that ſaying true: One ſoweth, and another reapeth.

38. I ſent you to reap that whereon ye beſtowed no labour: other men laboured, and ye are entred into their labours.

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 paines, 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 ſucceſſe; 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 Jewes, to confirme what they ſaid by it;) But the compariſon holds in reſpect of the Church of Iſrael, where the Prophets had laboured, 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 leſſe 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 paines. Doct. 1. A ſpiritual minde 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 ſucceſſe; but may let ſome be at great paines 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 labours in their own time; for, ſo were the Prophets Sowers, and the Apoſtles Reapers; the one laboured with little viſible ſucceſſe, the other brought in many, ſometimes even with one Sermon. 3. Such as labour faithfully in the Lords work, albeit they have not much viſible ſucceſſe, yet they are neither diſapproved nor uſeleſſe, but are doing uſeful ſervice in their generation, and working to the hand of others, under whom the fruit of their labours will appear; for, ſo the Prophets were Sowers, and the Apoſtles entred into their labours, and reaped the fruit of their ſowing. 4. The more eaſie the Lord makes a Miniſte…s work, by ſending him not to Pagans, but to a viſible Church, prepared aforehand by the faithful labours 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 labour, &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 ſowen field: And ſuch is the duty of others.

Verſe 39. And many of the Samaritanes of that City beleeved on him for the ſaying of the woman, which teſtified, He told me all that ever I did.

40. So when the Samaritanes were come unto him, they beſought him that he would tarry with them, and he abode there two dayes.

41. And many moe believed, becauſe of his own word.

42. And ſaid unto the woman, Now we believe, not becauſe of thy ſaying, for we have heard him our ſelves, and know that this is indeed the Chriſt, the Saviour of the world.

In the laſt branch of this part of the chapter, John proceedeth to record the Converſion of more of the Samaritanes of Sychar; and for that end, he returnes 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 womans 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 drawen out to ſee him, though as yet they beleeved 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 Samaritanes beleeved 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 beleeve, then much more which is ſpoken from notional knowledge; for, ſuch was this womans teſtimony of him, which was ſo ſucceſſeful; He told me all that ever I did. 3. As it is a commendation to be eaſily perſwaded to beleeve; ſo when a people are ripe, a very weak mean, through Gods bleſſing, will draw them in; for, theſe Samaritanes are perſwaded by leſſe then many incorrigible Jewes 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 beleeving, 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 Samaritanes (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 childrens neceſſity; ſo a very ſhort while of his company is a great bleſſing; Therefore, he abode there two dayes, only, as being the Miniſter of circumciſion, and of the Jewes, and yet that is marked as a merciemercy 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 beleeved then would give credit to the woman. 2. Chriſt being found ſpeaking in and by his Word, will have ſuch clearneſſe in diſcovering himſelf, and ſuch efficacie in perſwading that it will prevaile with thoſe that otherwiſe ſtand out; for, his own Word, ſpoken by him, prevailed with them. 3. A ſhort time in Chriſts company may do much good through his bleſſing; for, in two dayes, many moe beleeved. 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 perſwaſion, and faith is never eſtabliſhed till it get rooting on Chriſts ſpeaking and ſealing the Word by the Spirit; and then any thing men can ſay, cometh ſhort of what they finde in him, and they will undervalue mens authority, when it comes in competition with his; All this is imported, in that they ſaid unto the woman, now we beleeve, not becauſe of thy ſaying, for we have heard him our ſelves, &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 Saviour 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 Saviour of the world, and not of the Jewes onelyonly.

Verſe 43. Now after two dayes he departed thence, and went into Galilee.

44. For Jeſus himſelf teſtifieth, that a Prophet hath no honour in his owne countrey.

45. Then when he was come into Galilee, the Galileans received him, having ſeen all the things that he did at Jeruſalem, at the feaſt: for they alſo went unto the feaſt.

Followeth in the third part of the Chapter Chriſts 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 ſeene his miracles there, verſe 45. from verſe 43. learn. It is the duty of the Lords ſervants cloſely to follow their calling from him, even though it ſhould ſeeme they might do more good elſewhere; Therefore, notwithſtanding his ſucceſſe in Samaria, yet after two dayes 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 chiefe Teacher himſelf; for the proverb importeth that he was a Prophet. 2. The Prophets, or Meſſengers carrying the Word of God, ſhould have honour, and a due eſtimation of the dignity of their calling and gifts, teſtified by reverence to their perſons, obedience to their doctrine, and honourable maintenance, for, ſo much doth the proverb import, that a Prophet ſhould have honour, and honour includeth all thoſe; Their being ſpiritual parents, Rulers, and Chriſts 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 mens naugh…ineſſe by nature, that things that come from a farre like them beſt, and that acquaintance with mens perſons, parents, &c. breeds contempt; Therefore, Chriſt met with this, and teſtified it, as ordinarily true, that a Prophet hath no honour in his own countrey. See Luke 4.22.—29. 4. Since Chriſts doctrine cannot be in requeſt, where the Meſſengers carrying the ſame, are not in eſtimation; Therefore ſuch as ingrately contemne Miniſters, are juſtly deprived of the benefit of the Miniſtry; Therefore is this ſet downe 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 arme and guard themſelves againſt contempt and diſreſpect, that it ſtumble them not, eſpecially after they have enjoyed better times; therefore not onelyonly 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 condemne them that are lazie, 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 ſucceſſe, is not therefore loſt, but may have rich fruit ready to appear in due time; for, the fruits of Chriſts miracles at Jeruſalem (which chap. 2.23. are marked onelyonly in general, to have produced ſome ſort of faith) appear more clearly in Galilee. 4. Albeit faireſt ſhews of good, founded onelyonly on the ſight of Chriſts works, will prove but unſound; yet in ſo far are Chriſts miracles rightly made uſe of, as they tend either to confirme 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 ſeene all the things that he did, &c.

Verſe 46. So Jeſus came again into Cana of Galilee, where he made the water wine. And there was a certain noble man whoſe ſon was ſick at Capernaum.

47. When he heard that Jeſus was come out of Judea into Galilee, he went unto him, and beſought him that he would come down, and heal his ſon, for he was at the point of death.

Followeth the miracle upon the ſonne 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 ſonne; and, that his Father hearing of Chriſts coming into Galilee, goeth unto him, entreating for his ſonne 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. Mens greatneſſe and nobility doth not exempt them or theirs from common calamities and croſſes; for, his ſon was ſick at Capernaum; and it maketh the croſſe heavier, the more they have to give them. 4. Many of Gods Elect never come to Chriſt till they be driven by a croſſe; and particularly ſickneſſe 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 onelyonly 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 heale his ſonne, yet he ties his vertue to his bodily preſence, he beſought that he would come down and heale his ſonne. 6. As great and preſſing need ſhould ſtir us up to do our duty; ſo it is an argument meet to prevaile with Chriſt by; Therefore is it ſubjoyned, for he was at the point of death, as the reaſon of the parents diligence, and as the Argument propounded to Chriſt.

Verſe 48. Then ſaid Jeſus unto him, Except ye ſee ſignes and wonders, ye will not beleeve.

Chriſt will not at firſt grant this requeſt and work the miracle, but firſt ſtudies to cure a more dangerous ſoul-ſickneſſe in this man and others, that nothing but outward miracles did at them, or affected them; For this was all the mans errand to Chriſt, and it ſeemes 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 deales 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 ſignes and wonders, ye will not beleeve. 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 leſſe felt, and require ſpeedieſt help; for ſo much is imported in Chriſts method of curing the one before the other, whatever need of haſt there ſeemed to be that he ſhould cure his ſonne 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 onelyonly proper to him, but common to thoſe where he was, ye will not beleeve. 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 favour in merciemercy, he doth alſo ſome good to the ſoul with it; As here in this example is to be ſeen.

Verſe 49. The Nobleman ſaith unto him, Sir, come down ere my child die.

50. Jeſus ſaith unto him, Go thy way, thy ſonne liveth. And the man beleeved the word that Jeſus had ſpoken unto him, and he went his way.

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 mans weakneſſe and frailty, that diſtractions with grief or fear, will draw his minde from heeding inſtructions from Chriſt, and outward vexations will draw the minde 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 preſſe his ſuit again, Sir, come down, &c. 3. Weakneſſe in faith expreſſeth it ſelfe in much haſte under preſſing needs; ſo much doth his ſupplication import, Sir, Come down ere my childe 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 Chriſts vertue 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 any thing were too hard for him. 5. Such is Chriſts tenderneſſe 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 mans ſuit. 6. As Chriſt may be anſwering the maine of his peoples 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 ſatisfie 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 Chriſts coming to Capernaum, his ſon ſhould recover, but Chriſt doth better then ſo, and ſheweth 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 ſickneſſe at Capernaum, thy ſon liveth. 8. Chriſt can do a weak believer a good turne, and with that, amend his faults alſo, and make his former reproofes 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.

Verſe 51. And as he was now going down, his ſervants met him, and told him, ſaying, Thy ſonne liveth.

52. Then enquired he of them the houre when he began to amend: and they ſaid unto him, Yeſterday at the ſeventh houre the fever left him.

53. So the father knew that it was at the ſame houre, in the which Jeſus ſaid unto him, Thy ſonne liveth, and himſelf beleeved, and his whole houſe.

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 newes of his ſons recovery, he findes, 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 affaires, 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 newes. 2. Good newes will, ſooner or later, meet the man who beleeveth and reſteth on Gods Word; for, ſo much doth this Nobleman finde in experience. 3. As a beleever is bound to obſerve all the circumſtances of Chriſts working, that may confirm …i…h, ſo experience and obſervation will prove the truth of what he believeth, and will ſpeak in the ſame termes with the promiſe: for, this findes not only that true which Chriſt had ſaid, but trying it to the uttermoſt, he findes the miracle to have been wrought that ſame time that Chriſt ſpake. 4. Much advantage may be reaped by mens communicating their knowledge, experience and obſervations one with another, wherby 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 favours are then indeed bleſſed, when the experience of Gods goodneſſe in them advanceth our ſoules good, and is a mean, either to beget, or advance our faith in Chriſt; for, ſo is it here, he beleeved, 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 ſoules 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 beleeved and all his houſe.

Verſe 54. This is again the ſecond miracle that Jeſus did, when he was come out of Judea into Galilee.

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. Chriſts …rks, and particularly, his more ſpecial manifeſtations of himſelf, ought to be marked and kept in memory: as here, Johns practice after ſo many yeares, 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 ſhew, that their driving him from thence by their malicious plottings, did not hinder him to ſhew forth his glory elſewhere, nor hinder ſinners to beleeve in him.

CHAP. V.

IN this Chapter; Firſt, we have another miracle of Chriſts working in curing an infirme man in Jeruſalem, at the feast, and on the Sabbath-day. to v. 10. Next, we have the Jewes quarrelling with the healed man as a Sabbath-brea…er, and their plotting of Chriſts death, when they know him to be the Authour of that work, to v. 17. Thirdly, Chriſts Apology for what he had done, v. 17. and for aſſerting his equality with the Father, in maintaining his deed: which he further proves by many reaſons, to v. 31. And by many witneſſes, which were ſo clear and convincing as gave him juſt cauſe to reprove them for their wilful unbelief, from ver. 31. to the end.

Exposition of John, Chapter 4 – Chapter 5

p. 48CHAP. IV.

CHAP. V.

CHAP. IV.