firkins apiece 5. Miracles wrought by Christ for confirming his doctrine were such works as were useful and profitable to men such as this here Whereby he would condemn such as boast of idle and uselesse miracles serving for no profit which favour not of Christ not of power from him nor of his doctrine to be confirmed by them And by this also he would prove himself to be the merciful Saviour of sinners in that he manifests himself to be God by these works and the like when he might have proved it by sad judgments on sinners 6. It is no difficultie for Christ to work the greatest work he pleaseth and to make a change from worse to better for this miracle is wrought immediately by his Godhead without so much as a word only he bids them fill water and draw wine 7. Christ in his deepest humiliation and abasement is full of Majestie and he knoweth how to get instruments to do him service when he pleaseth yea he can bow their hearts who in appearance know nothing of him to be foot and hand for his work for being in the forme of a servant yet these servants who knew him not as would seem obey all his directions how uselesse like soever they seemed to be Verse 9. When the Ruler of the feast had tasted the water that was made wine and knew not whence it was but the servants which drew the water knew the governour of the feast called the bridegroom 10. And saith unto him every man at the beginning doth set forth good wine And when men have well drunk then that which is worse but thou hast kept the good wine until now Fourthly John recordeth the Ruler of the feasts part whereby the miracle was manifested he wondering at the goodnesse of the wine and not knowing whence it was calleth for the bridegroom and ascribeth this provision to his prudence rather as may be conceived then to his parsimony which was not ordinary at such occasions with which we are to conceive that the servants who knew the matter as is said here did make the miracle manifest as appeareth from v. 11. What the Ruler saith of giving of wine to men who have well drunk is to be understood not of excesse but of drinking to satisfaction However it is but a simple narration without an approbation on Christ or his pen-mans part Nor did Christ by affording so much good wine to them who had already drunk so much give any evidence of his allowance of intemperance for he had another end in it v. 11. And besides all the creatures which men daily consume by excesse are his gift by common Providence to which mens excesse and abuse cannot be imputed But it is a mans dutie to look on Christs liberality as a trial to his sobriety Doct. 1. Christs works when they are rightly considered will be found worthy of commendation and albeit the worker were not known yet they will commend themselves for the Ruler commendeth the wine when he knew not whence it was 2. In a miraculous transubstantiation or change of one substance into another sense will be judge and bear witnesse to it for the Ruler having tasted the water that was made wine findeth by his taste that it is wine 3. Ignorance of Christs hand in a work makes men to ascribe it to others and so take Christs glory from him for the Ruler called the Bridegroom and ascribed it to him 4. In the comparison which the Governour of the feast maketh betwixt other mens way and the Bridegrooms which was indeed Christs work we have a fit resemblance betwixt the fashion of the world and Satan and Christs way They set out their best commodities first but worse come after but Christ in his dealing may begin more harshly but he is still the longer the better Verse 11. This beginning of miracles did Jesus in Cana of Galilee and manifested forth his glory and his disciples beleeved on him This History is closed with Johns observation upon the miracle that for order it was the first that the place was Cana of Galilee that the fruit of it was the setting forth of the glory of his Godhead and confirming his disciples in their faith in him Whence learn 1. Christ did begin to work miracles not in his infancie nor in the time of his private life but when he entred to his Ministry and to publish his doctrine which his miracles were to confirme for John saith not only this was the first miracle he did in Cana though that was true but. This beginning of miracles did Jesus as being simply the first 2. Christ doth not choose persons or places for manifesting himself in or to them as men or carnal reason would judge nor will he stand to manifest his glory in an obscure place and by so doing make it famous therefore it is again marked that he did this in Cana of Galilee now made famous of an obscure village by his working 3. Christs glory is his supreme end in all his working to which all other ends and effects must be subordinate for he did this and manifested forth his glory 4. The end of Christs miracles was to set forth his own proper glory of his Godhead as principal Agent of them though his Manhood sometime concurred as a Minister in the work for he manifested forth his glory as doing this by his own power whereas Prophets and Apostles were but instruments in what was done by them 5. It is a part of Gods glory that he only can work a true miracle and neither Satan not any instrument by their own power for in this miracle he manifested his glory proper to him as God 6. One work and miracle of Christ doth set forth his glory much being well considered for by this one he manifested forth his glory for in it shined the glory of his Omnipotencie and of his Liberality by it he declared that he is a Supplier of wants whetever he cometh that he can bring excellent things out of that which is naughtie that he can make things more comfortable then they are in their own nature that it is he who turnes water into wine and sorrow into joy that he made that change betwixt water and wine in a moment which nature doth but in a year by making water to fructifie the viâ—e 7 Such as have believed in Christ will be needing daily confirmation of faith and will get it And such as have got good by his Word and believed it shall also finde confirmation from his working for his disciples who were already called chap. 1. get new confirmation and believed on him 8. A right sight of Christ in his glory and properties is a notable help to faith and calleth for it at our hands whereas narrow thoughts of him feeds unbelief for he manifested forth his glory and his disciples believed 9. Beside the common use of Christs works and benefits which the world gets it is the priviledge of disciples
not born without some pain so every true convert finds some pain in lesse or more degree in working this change and they who find least at first may meet with more afterward 2. As in a birth a new creature is brought forth So in regeneration there is not a new substance of soul and body but a new nature communicate in the renovation of the faculties of the soul and of our nature and not a parching up of the old 3. As in a birth there is a perfect creature brought forth in respect of parts so regeneration goeth through the whole man and worketh a change upon it 4. As it is not a birth when there is never so much pain and yet there is nothing brought forth so convictions terrors challenges of conscience and a spirit of bondage will not prove a man regenerate unlesse these beginnings contribute to and be followed with the bringing forth of this new creature 5. As in a birth the creature is brought forth living endued with properties inclinations and dispositions agreeable to the nature that began it so by regeneration there cometh a principle of new life whence flow â—eâ— actions desires comforts and contentments in some measure of resemblance and conformity with God 6. As a babe new born is sensible of what is contrary to that life it hath and is desirous of the means that may preserve that life So every regenerate person will feele hurt from what is contrary unto grace and will long after the means appointed for feeding of it 7. As every born child hath an inclination to love those who are begotten of the same parents and hath a natural inclination to multiply its kind So regeneration leads men to love all those who bear the image of God and to desire an enlargement and encrease of Christs family 8. As upon the birth there ariseth a visible relation betwixt the child born and its parents So in regeneration beside the change of disposition wherein progresse is made by sanctification there is a relative change of a mans state and person being ingrossed in Christ the stock by Christs application of himself unto him and his apprehending of Christ by faith whereby he becometh a Son of God through Christ Doct. 6. This change by regeneration as it is of the whole man to it cannot be rought by any power in man but must come from above At first man is passive and Christ must apply himself to him before he can do any thing and what he doth afterward for carrying on this work he must do it by strength â—rawn from Christ apprehended by faith after that faith is wrought in him for so the original also bâ—â—â—â—th Except a man be born-from above 7. A regenerate man is not onely enabled to see and discern the things of God but is translated into the state of grace and made sure of glory the state of grace being the porch of heaven and grace glory in the bud for from Christs assertion we may clearly gather that a man who is born again shall see the kingdome of God 8. Such as are regenerate and brought into the state of grace come under a peculiar dominion of God being not onely under the external Ordinances and government of his Kingdome but having a throne erected to God in their hearts righteousnesse and grace reigning over the Law and the curse the love of Christ set up as a Commander in them and they abiding under the shadow of his wings and protection and at the end of their course they enter into glory the felicity whereof can be no better expressed to our capacity then under the similitude of a Kingdom which is the greatest outward glory and happinesse imaginable here for these causes is the felicity of a regenerate man held forth under the name of enjoying a part in the Kingdome of God whereby not onely the state of glory is to be understood as Acts 14.22 and frequently but the external administration of the Gospel as is frequent in the Gospels see Matth. 21.43 and the state of men regenerate by the Gospel as Rom. 14.17 and elsewhere Ver. 4. Nicodemus saith unto him How can a man be born when he is old can he enter the second time into his mothers womb and be born Nicodemus taking up Christ carnally as if he had been speaking of a natural birth objects against his doctrine as prescribing that which was impossible Doctrine 1. Christs doctrine is then rightly heard when every hearer maketh application thereof to himself and trieth what conformity there is betwixt their way or condition and it for so doth Nicodemus question the possibility of this doctrine in his person How can a man be born when he is old as he was 2. Nature is so farre from grace that not onely it hath it not but is even ignorant of it and the way of its working for so was Nicodemus here 3. Men may know many things in Religion and yet be ignorant of the matter of soul changes wherein common illumination as well as nature faileth men for Nicodemus a Doctor is ignorant of the matter of regeneration 4. It is a great part of the corruption of mens judgment and cause of their ignorance that they cast spiritual things in a carnal mould and will not beleeve that for which they see not probabilities in reason so doth Nicodemus take up regeneration and therefore judgeth it impossible can he enter the second time into his mothers womb and be born 5. It ought and to a sensible soul will be matter of sad affliction when men finde themselves in a condition giving little or no hope of salvation for Nicodemus his question imports a great perplexity in him when his ignorance made him look on that as impossible which Christ told him was the onely way to heaven and happinesse 6. Whatever perplexity or ignorance men have it is good to bring it out to Christ as the onely remedy and way to help it for Nicodemus goeth not away but layeth out his case to Christ Ver. 5. Jesus answered Verily verily I say unto thee Except a man be borne of water and of the Spirit he cannot enter into the kingdome of God Christ in his answer repeateth what he had said of the necessity of regeneration and withal cleareth the way of it for Nicodemus his information Shewing that this birth was not natural but spiritual wrought by the Spirit whose working is like unto water cleansing filth To understand this water of Baptisme will not agree with this place for this water doth certainly regenerate but every one that is baptized is not certainly regenerate as witnesse Simon Magus Acts 8.13.23 and others Further this water is pressed as absolutely necessary to salvation whereas men may go to heaven without baptisme if it be not contemned as of old the elect seed of Abraham who died in the wildernesse without circumcision were saved so the thief on the Crosse was saved without baptisme Therefore as
are his and theirs in him 4. That they are no lesse fools who make themselves slaves to any thing whereas in Christ they might be Masters of all things See 1 Cor. 3.21 22 23. Doct. 5. Whatever were mens thoughts of Christ yet he came from God in respect of the divine way of his conception and his Godheads stooping to converse with us in the shape of a servant And he was his Ambassadour sent to deal with lost man in his Name for he was come from God yet so as he did not leave him 6. However Christ and his sufferings were looked on by carnal man yet thereby he returned to God to be glorified with him as Mediatour yet so as he hath not left his people for he went to God 7. Christs thoughts of his excellency will not hinder his condescendence to his own but in his thoughts of greatest glory he will evidence greatest humility and his knowing of his own excellency makes him fit to minde his people in the midst of his greatest sufferings for this purpose is premitted to his washing their feet to shew how consistent his thoughts of this are with his lowly stooping knowing all this he riseth from supper c. And it is subjoyned to Judas treachery to shew how little that would hinder him who was so high from thinking upon his poor followers Hereby also we are assured that as his thoughts of his glory did not so his possession of it doth not hinder him from condescending to the necessities of his own and laid aside his garments and took a towell and girded himself 5. After that he poureth water into a basin and began to wash the disciples feet and to wipe them with the towell wherewith he was girded In these verses the fact it self of Christs washing his disciples feet is recorded Wherein appeareth his admirable humilitie and self-denial in that he layeth his state and his own refreshment and riseth from supper while his servants sate still he layeth aside his upper garments which were loose as servants used to do when they went to work or to serve their Masters he girded himself with a towel both to fasten his other garments upon him that he might be more fit for the work and to have it in readinesse to wipe their feet with it And having provided and brought the basin with water he began to wash and wipe their feet which lay out behinde them as they leaned at table and which was a most servile employment 1 Sam. 25.41 I shall not need here to enquire whether the Jewes had such a custome as this to wash their feet after their eating of the paschal Lamb which Christ here imitates in so singular a way and emproves to so notable spiritual advantage Nor shall I need here to insist on this practice which is so fully explained afterward Only for present Learn 1. As Christ is infinitely glorious and exalted in himselfe so is he admirably humble and condescending to his people for our High Lord riseth from supper c. and began to wash his disciples feet 2. Christs humility will stoop to do meanest things for his people were it even to become a servant to them for he acts all the parts of a mean servant here And he did this being on earth to give proof what mean necessities of ours he will stoop to take notice of though he be absent in body 3. True humility is the compendious way to true honour and to be least in Christs house is the way to become greatest for so doth he teach us in that when he is about to go to God v. 3. he most eminently kithes his humility 4. It is a special proof of Christs love and of his care of his people in the midst of his sufferings and glory when he teacheth humility and promoves it in them by his Word Example or Dispensations for herein all the former considerations of his love to them and his care of them when he thinks of his sufferings and glory did appear in that he took this pains not only to stoop to them but to cast them a copy and give them a lesson of humilitie Verse 6. Then cometh he to Simon Peter and Peter saith unto him Lord doest thou wash my feet 7. Jesus answered and said unto him What I do thou knowest not now but thou shalt know hereafter Followeth to v. 12. an exposition of this fact upon occasion of an interruption made by Peter wherein chiefly this fact and his doing of it is explained as it is a signe of another inward washing This Exposition may be drawn out in three branches contained in his threefold answer to Peters proposals and resolutions In the first branch of the Exposition upon occasion of Peters question testifying his admiration and shunning of such condescendence he gives notice in general that there was somewhat more in it then the bare act or then he saw for present whereof he should be informed in due time And this relates to his doing this act both as it was a signe and as it was a servile employment in it selfe We need not curiously determine whether he had washen any before he came to Peter who had made no such scruple of it But shall hold to what John here records that coming to Peter he meets with this stop flowing from Peters forwardnesse and gives an answer to it From v. 6. Learn 1. Our Lords humility yet further shineth in that not only doth he stoop to do meanest services to his people but will be at all the pains himself to do them good for he cometh to Simon Peter to wash him while he is sitting still at Table 2. There is no interruption or impediment laid in the way of Christ and his working but he can and doth emprove it to precious ends and advantages for out of Peters refusal and interruption he beings out these precious instructions which he would inculcate by his washing of their feet 3. Christs abasing of himself and condescending to his people ought not to obscure his Majesty nor make them forget it for in the midst of this his stooping he is to Peter Lord. 4. Christs abasement and condescendence for his peoples good is truly admirable and will be so in the eyes of the truly godly for saith he by way of admiration Lord dost thou wash my feet 5. The admirablenesse of Christs condescendence will appear if we consider either how glorious he is who stoops even the Lord or how low he doth stoop even to wash feet or to whom he stoops even to them who are unworthy of what he doth and whom it beseems not to be so dealt with though it beseem him well so to deal doest thou wash my feet saith humble Peter 6. As it is commendable to fear even at Christs manifested goodnesse Hos 3.5 So Saints ordinarily run to an extremity in that case and do so fear and tremble at it as they are ready to decline and not to
not yet come importeth that it would come yea and that he had been waiting for it and thinking on the matter before she spake 7. Even when Christ is about to manifest himself yet our time wherein we would have him work and his time wherein he will work are often very different We are hasty and would be through straits without any humbling exercise and trial of graces But Christ looks on these fruit as better then simple out-gate and our presuming to prescribe to him is matter of reproof for mine hour is not yet come saith he reproving Mary who would have had an out-gate already 8. Whatever our desires be under wants yet Christ will not manifest his help when it would please us best but when his glory in working may be best seen and particularly when our emptinesse without his help is most sensibly seen for when wine began to be scant as the words will beare and was sparingly distributed was the fittest time in Maries account for keeping the Bridegroomes credit and hiding the want but Christs hour was not come till the want was better known and felt and by his so doing he looks more to the setting forth of his own glory then to saving the credit of a creature Ver. 5. His mother saith unto the servants Whatsoever he sayth unto you do it Secondly by way of preparation to the miracle Maries part with the servants is recorded She taking with the reproof and being humbled and yet gathering hope from what he said directeth the servants to give simple and absolute obedience to Christs directions that so they might not fall in her fault and he might do the work Whence learn 1. As we are not to think of Mary above what is meet so we are not to run on another extremity in not thinking reverently of her and as becometh for John notwithstanding of Christs sharp word calleth her Christs mother still 2. It is an evidence of a truly gracious heart and of one that sinneth of ignorance or infirmity and not of pride or obstinacie that it taketh with a reproof from Christ and humbly submitteth to it for so doth Mary in not answering again though sharply reproved 3. As Christ by reproving his peoples faults taketh not away ground of hope that he will do them good So it is the mark of one who taketh kindly with a reproof that their humility hindereth them not to take advantage and grip to any thing that may give hope whereas proud discouragement is ready under a pretence of humility to cast away all ground of hope when it is reproved for humbled Mary her speech to the servants importeth that she gathered from Christs word some ground of hope which she laid hold on 4. Such do take rightly with a reproof and do prove that they are bettered by it who do labour to prevent the ill they have fallen in in others as well as in themselves for so doth Maries direction to the servants teach that she would have them humble and submissive and not to prescribe 5. Christs commands ought to be the rule of our actions to which we ought to give simple implicit and absolute obedience without questioning or murmuring and the best way to come speed at Christs hands is to give him all his will by submission especially in things outward and in the time manner and measure of giving spiritual things also providing that in things outward we do not pretend to submission onely out of designe to get our will And in things spirituall that our submission flow not from carelesse security and produce not negligence in the use of meanes but that it be a fruit of faith and humility and a guard to keep the heart from fretting when it hath done duty This subjection and submission is held forth in Maries direction Whatsoever he saith unto you do it Verse 6. And there were set there sixe water-pots of stone after the manner of the purifying of the Jewes containing two or three firkings apiece 7. Jesus saith unto them Fill the water-pots with water and they filled them up to the brim 8. And he saith unto them Draw out now and beare unto the governour of the feast And they bare it Thirdly John recordeth Christs part with the servants which is contained in two directions given by Christ and their obedience The first is to fill up some great vessels used by them for holding of water for purifying themselves with water which they did And this was by way of preparation to the miracle The second is to draw out and carry this wine to the governour of the feast whose skill was best and his senses most entire which they also obey And this direction presupposeth the miracle wrought by his secret power and their obedience maketh way to the manifesting of it Doctrine 1. This manner of the purifying of the Jewes for which they had the water-pots to have water still in readinesse whether it be understood of purifications enjoyned by the Law or of the multiplyed washings brought in among them by tradition Mark 7.3 4 c. doth teach That Apostates and such as have lost the life of Religion may yet be unwilling to quit all shew of Religion but may hold up external ceremonies yea may be ready then to multiply them most as quieting any thing of a natural conscience that is left and as being very easie and craving no inward exercise of the heart for so was the manner of the Jewes in their declining times 2. It is not in vaine to wait for any thing Christ giveth hope of by his Word for he will make it good in due time As here the want of wine is supplyed by miracle of which he gave some hope by his speech to his mother 3. Christ doth not deceive people in the good turnes he doth for them but they are all real and every circumstance of them being marked doth confirme the same and set out his glory Therefore are the circumstances so narrowly marked to set out his glory in proving that there was no deceit in the miracle the water-pots and not hogsheds where wine dregs might have given some relish to water do prove there was no jugglery their matter being of stone not capable of the sent of former liquor confirmeth the same their great capacity prevented suspition of stealing in of wine which might have been suspected of lesser vessels his employing of the servants and not his disciples takes off any suspition of collusion his sending it to the Ruler or orderer of the feast without so much as tasting it himself shewed how certain he was of the thing 4. Where ever Christ cometh he is worthy of his own roome and doth liberally recompence any entertainment he or his receive from any for whether his presence and his disciples being beyond the number of guests expected occasioned the want or not yet he payed his dinner well with abundance of wine in six water pots containing two or three
Matth. 3.11 the holy Ghost and fire signifie one thing or the Spirit working like fire in purging drosse so the water and Spirit signifieth the Spirit working like water Hence it is that verse 6. he repeats onely the Spirit as including all that is here signified by the water and Spirit And this expressing of the Spirits working under the name of water is no unusual expression in the Old Testament Isa 44.3 Ezek. 36.25 Doctrine 1. No apprehension of impossibility in the matter of regeneration doth warrant men to shift the thoughts of the necessity of it or to think that any lesse then regeneration will availe them to salvation for Christ notwithstanding Nicodemus his doubt presseth it as necessary and gravely interposeth his authority whom Nicodemus acknowledged for a Teacher come from God to perswade him of it Verily verily I say unto thee except a man be borne of water he cannot into the kingdome of God 2. As Christ is meek and tender unto such as bring their doubts and ignorance unto him and therefore informeth Nicodemus so mens questioning of truth and their propounding of doubts against it is an occasion that Christ makes use of for clearing of truth yet more for he taketh occasion of Nicodemus his doubt to clear the doctrine of regeneration 3. Regeneration is wrought neither by the power of nature nor by outward Ordinances onely and alone but by the efficacy of the holy Spirit who doth prevent the sinner and blesse outward means to him before he can be changed for a man is borne of the Spirit 4. The Spirit in working this change of regeneration worketh like water for as water cleanseth what is filthy and makes it bright so the Spirit doth apply the blood of Christ for cleansing polluted nature and renewing of it in true holinesse as water cooleth and refresheth the thirsty and faint-hearted so the benefits purchased by Christ being applyed by the Spirit do refresh the fainting souls of sinners in the perplexities and pangs of the new birth or afterward Psal 42.1 And as water fructifieth the barren ground so the Spirit maketh the regenerate man fruitful in every good word and work Therefore is this birth described to be a mans being born of water and of the Spirit Ver. 6. That which is borne of the flesh is flesh and that which borne of the Spirit is Spirit Christ subjoyneth a reason of the necessity of regeneration for attaining salvation and the certainty of the regenerate mans salvation because men by nature are corrupt and opposite unto that Kingdome and a renewed nature is made sutable to it Whence learn 1. The corruption of mens nature being well seene would soone discover the necessity of a change by regeneration and none will sleight this but they who are ignorant of the former Therefore doth Christ upon this ground presse the necessity of a new birth 2. Men by nature or by their natural birth are altogether corrupt and fleshly creatures in all the powers and faculties of soule and body for he that is borne of the flesh is flesh or one lump of corruption flesh being taken here for corrupt nature and so including not outward and fleshly sinnes onely but even the corruption of the minde also as Gal. 5.19 20 21. 3. The corruption of mens nature is transmitted by generation and propagation from their parents and so is the seed of actual transgressions before they break forth and however children of Church-members be borne federally holy and in visible Covenant 1 Cor. 7.14 yet every one who cometh of Adam in the ordinary way of generation is infected with it for that which is borne of the flesh or of corrupt man is flesh 4. Whatever dignity men may be borne to yet all that we can claime by our natural birth is that by it we are secluded from heaven for our condition by nature is held forth as a reason why we must be regenerate before we enter into the Kingdome of God 5. The corruption by our natural birth and our unfitnesse for heaven thereby is to the Lords own cured and made up by the Spirit of regeneration for therefore is it subjoyned that which is borne of the Spirit is Spirit 6. A true evidence of regeneration and of mens being fitted for heaven by it is when men become spiritual in disposition senses and discerning motions and inclinations and in actions leaving a stamp of their dispositions even upon their common actions and when they labour not onely to have habits of grace but to have the spirit of these graces or the daily influences of the Spirit to make them lively fresh and active for that which is borne of the Spirit is Spirit not by a change of substance but as is before explained Ver. 7. Marvel not that I said unto thee Ye must be born again 8. The winde bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is borne of the Spirit Christ seeing Nicodemus at a stand and marvelling at that which he was saying of this new birth as at a thing impossible he forbids him to marvel and by a similitude taken from the winde he cleareth the matter yet more and sheweth that it is nothing the lesse true that he could not comprehend the way of it for as the winde bloweth freely and at the command of no creature and as the sound and effects thereof prove that it is and yet mens reason cannot reach to know from whence it ariseth and whether it goeth or from how far it cometh and how far it goeth seeing at the same time there are contrary winds in several places of the earth so in this spiritual birth and change wherein the Spirit worketh freely and efficaciously it may be sensibly found by effects although the manner and way how it is wrought be incomprehensible Doctrine 1. Albeit Gods works and particularly in regeneration be glorious and excellent at which faith may far more wonder then at a mans conception in the womb Psal 139.14 Yet Christ condemneth that wondring as sinfull which sloweth from unbelief and from mens counting that impossible which they cannot comprehend Therefore Christ forbids such wondring marvel not that I said unto thee c. when yet he holds out the thing as incomprehensible So excellent is the nature of faith that it maketh that to be a commendable duty which were sinful if coming from unbelief 2. Albeit all men even the greatest Doctors lie under a necessity of being regenerate if they would be saved Yet Christ is excluded from that number being sanctified in his conception by the holy Ghost and borne without sin Therefore he secludeth himself here and includeth Nicodemus and all others when he saith ye must be borne again 3. By the fall of Adam mans understanding falleth short even in comprehending natural things and there are depths in nature and even in things most obvious to
he explain who are haters neither cometh to the light left his deeds should be reproved 6. A mark of a man who hath embraced Christ in the Gospel is not sinlesnesse but a studie and endeavour to do what is commanded in the Word of truth and to do it in truth and sincerity for he doth truth 7. As the godly man must have been at the light before he can do the truth so this light maketh him jealous and suspicious of himselfe as knowing that Satan and a deceitful heart may out-wit him and therefore he loveth self searching and examination well whereby he may know himself for this is his character He cometh to the light that his deeds may be made manifest not so much to others as to himselfe 8. The godly mans jealousie of himself will not be satisfied in comparing himself with others or the fashions of the world or with the external duties required in the law or in judging of himself as self-love would prescribe but it bringeth him to Gods ballance and the light of the Word as his Judge for he cometh to the light c. 9. The matter wherein a godly man puts himself to trial are his particular actions and that daily and not now and then only for he cometh that his deeds may be made manifest 10. That which the sincere man trieth in his way and which only quieteth his conscience about them is when he findeth them agreeable to Gods direction whatever others think of them and tending to his glory when he findeth they are done by him whose person is in God by reconciliation and who hath his strength in God by dwelling in him by faith for he trieth his works that they are wrought in God that is at the direction of God and by a person dwelling in God by reconciliation so empty in himself that he not only now and then employeth God but dwelleth in him for strength To live and walk in the Spirit is to be understood Gal 5.16 18 25. Verse 22. After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized 23. And John also was baptizing in Aenon near to Salim because there was much water there and they came and were baptized 24. For John was not yet cast into prison Followeth in the second part of the chapter Johns last testimony given to Christ before his imprisonment three occasions wherof we have to v 27. The first more remote occasion is that Christ leaving the City Jerusalem came to the territory of Judea and baptized there by the Ministry of his disciples and that John being yet at liberty was busie baptizing also at the same time and having left Bethabara on the other side of Jordan was come to Aenon supposed to be in Manasseh or Galilee where Herod who beheaded him had power and baptizing there Their baptizing both at one time occasioned that emulation ver 25 26. which drew out the testimony Doct. 1. Christ was pleased to submit unto a tossed life and went from place to place according as he had to do or sinners to convert for after these things Jesus came from Jerusalem where he was ordinarily ill-welcomed into the land of Judea where he got work and had occasion to do good 2. It is the duty of Christs disciples to follow him whithersoever he goeth and however Christ may get many sleeces of followers yet it is only disciples that follow him in well and wo for therefore and not only because it was their particular calling is it marked that Jesus came with his disciples into the land of Judea 3. Christs own bodily presence being filled with the Spirit without measure for his peoples good did not take away the use of external Ordinances of Word and Sacraments as being the means in and by which he conveighs himself and his grace and fulnesse to his people for he tarried with them and baptized to wit by the Ministry of his disciples John 4.2 he used the same means that he appointed John to use that he might binde all to Ordinances 4. The Ordinances of Christ are as truly his Ordinances in the hands of weak men appointed thereunto as if he did administrate the same himself for so is here said of baptisme in particular He tarried and baptized when his disciples did administrate it The vertue of Ordinances doth not depend on the excellencie of the instruments 5. It is the duty of Ministers to continue their diligence whatever other means Christ use to further his own work and Gods raising up of clearer lights should not discourage faithful Ministers to go on in their duty for albeit Christ was now getting the name yet John was also baptizing 6. Whatever circumstantial difference there was betwixt Christs and Johns baptisme yet in substance they were the same pointing out and sealing up the same thing therefore they baptize together at one time and people go to both of them as to the same Ordinance 7. Under the Gospel the administration of Ordinances are not confined to any one place for John baptizeth in Aenon as well as in Bethabara with other water as well as Jordan and Christ is baptizing in another place 8. Ministers who are free ought to choose such places for to exercise their calling in where in wisdome they finde mainest circumstances concurre for furtherance of the work of God for he baptized in Aenon because there was much water there to baptize withal This doth not by any consequence give us to inferre that John did not sprinkle or poure water on these he baptized but that he dipped them for in these hot countreyes water being so scarce that oft-times it occasioned contention to get it for necessary uses as appeareth Gen. 26. Exod. 2. and elsewhere it needeth not seem strange that John was not permitted to make use of wells even for sprinkling the multitudes that came to him but behoved to go to rivers and brooks where the water was copious and common 9. Where God employeth his servants he will give them successe in some measure and albeit God raise up more shining lights yet the work of God in the hands of any faithful Ministers will not wear out of request among believers for when Christ is baptizing yet they came and were baptized by John 10. The most faithful of Gods servants may expect hard measure from the world for their pains and that they will do what they can to impede them in their work for it is here supposed that John was cast in prison though not yet 11. The servants of God are not upon feare of danger to lie by of their own accord but while they have liberty and opportunity of doing good they ought to use it well that it may further their account in a day of trial for it is a reason why John still baptized for he was not yet cast into prison Verse 25. Then there arose a question between some of Johns
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 naughâ—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 onely 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 onely in general to have produced some sort of faith appear more clearly in Galilee 4. Albeit fairest shews of good founded onely 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 Messengeâ—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 onely 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 onely proper to him but common to those where he was
thither Whence learn 1. Christs â—â—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 maâ—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-breaâ—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 Verse 1. AFter this there was a feast of the Jewes and Jesus went up to Hierusalem 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 confirme the same doctrine by repeating it as to record what the â—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 Jewes at Gods 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 Jewes 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. â—3 3. Opportunities of advancing the Kingdome 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 Verse 2. Now there is at Hierusalem by the sheep market a poole which is called in the Hebrew tongue Bethesda having five porches 3. In these lay a great multitude of impotent folk of blinde hall withered waiting for the moving of the water 4. For an Angel went down at a certain season into the poole and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had 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 poole which whatever use it had of old it may be among others for washing the beasts before they were presented was now honoured with the Lords 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 signe and were accommodated in five porches built about the pool The name of this pool Bethesda may either signifie 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 signifie the house of mercy because of the proofes of Gods mercy manifested to the sick there As for the time of the beginning or ceasing of this miracle it is needlesse 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 presse more earnestly after God in whom all is made up this did the Lord preach by presenting these sad spectacles to mens view in that publick 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 kinde may stand up as a witnesse against others for though the Jewes 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 paines 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 Jewes we may learn 1. Where God continueth a Church although the people be wicked yet he will not faile to give some tokens of his presence specially for the good and behoof of his elect among them Therefore when the Jewes had now long wanted publick Prophets and were under deep distresse 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 prevaile over them and to stir them up to expect the Messiah 2. Incurable diseases and infirmites are not therefore desperate and hopelesse 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 remedilesse otherwise so much are we taught here in that the blinde 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 Gods appointment how improbable like soever should not be contemned every thing being therefore useful because God appoints and blesseth it therefore made he use of the water of this common poole and that when it was troubled which it seems should make it more hurtful to be stepped into though it seems there was no vertue put into the water but only the troubling of it was a signe of Gods presence there 4. Whatever good the Lord do by any mean yet we are to see that all the vertue 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 meanes and take up their abode there as being the Lords 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 meanes not giving over for delayes 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 Verse 5. And a certain man was there which had an infirmity thirty and eight yeares 6. When Jesus saw him lie and knew that he had been now a long time in that case he saith unto him Wilt thou be made whole 7. The impotent man answered him Sir I have no man when the water is troubled to put me into the pool but while I 〈◊〉 coming another steppeth down before me 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 miserie 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 helplesse 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 life-time or a large part of it in sicknesse and weaknesse as if they had been born for no other end but to bear such a crosse for this man had an infirmity eight and thirty yeares See Psal 89.47 2. As it is the duty of the afflicted to wait on meanes 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 Christs own hand and for his manifesting his glory in doing of them good for so much did this man finde 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 sicknesse and heartlesnesse 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 delayes 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 Christs question 7. One may be in a very abject like condition and seeme 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 meanes who yet will get deliverance in a better and more comfortable way for so was it with this man and so did he finde 8. It may be the lot of the afflicted not onely to be sick and unable to help themselves but to be left destitute without any to help them which sheweth what mercy they enjoy who have if it were but one to attend them in sicknesse for this man had no man to put him into the pool 9. It 〈◊〉 a token that sicknesse 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 distresse 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 notwitstanding all he met with 11. It is one great weaknesse 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 goodnesse is ready to do for us till he reveal it himself for this man hath onely his eye upon that known help and by his regrate to Christ insinuates a desire that he would shew that kindnesse to him which others had neglected but little doth he dreame of that which was in Christs heart Ver 8. Jesus saith unto him Rise take up