poor woman. An humble sinner may meet with such satisfaction and sweet refreshment in Christ's company, that the presence even of disciples themselves (the best and holiest of saints) may be looked upon as injurious to it, and an interruption of it. This poor woman had so sweet a time with Christ, that an end being put to the conference by the coming of the disciples, might be matter of grief and resentment to her: yet the providence of God so ordered, that the disciples did not come to break off the conference till Christ had made himself known as the Messias to this poor woman. Observe, 2. The carriage and behaviour of the disciples upon their return to Christ: finding him preaching a sermon to a single woman, they marvelled, but yet were silent. Learn, 1. That the humility and condescension of the Lord Jesus Christ, in treating poor penitent and humble sinners, is a matter of wonder and admiration, even to disciples themselves. O, blessed Saviour! there was more kindness and condescension, more love and compassion, more meekness and humility, in thyself alone, than in all thy disciples and followers put together. Yet observe, 2. Though they marvelled, they were silent, No man said, Why talkest thou with her? Thence note, That such reverence is due to Christ in all his dispensations and actions, that when we can see no reason for what he doth, it is not for us to enquire, much less for us to quarrel; but we must awfully admire what we cannot comprehend. Observe, 3. The behaviour of this woman after the conference was over; she leaves her water-pot, and makes haste to invite and call her neighbours to Christ, whose grace and kindness she had experienced. Learn hence, That such as truly know Christ, have tasted sweetness in him, and derived comfort and satisfaction from him, will be forward to invite and industrious to draw others to a saving acquaintance with him. Come with me, and see a man that told me all that ever I did: is not this the Christ? Learn farther, from the woman's leaving her water-pot behind her, and hastening to the city, That when once a soul has tasted the sweetness and excellency that is in Jesus Christ, those things which were highly esteemed before will be little regarded then. The poor woman came to draw water, and thought much and spake much of the water of that well which was before her; but meeting with Jesus Christ, and tasting of his grace, she forgets both water and water-pot, and away she goes to fetch in all her acquaintance to Christ. 31 In the mean while his disciples prayed him, saying, Master, eat. 32 But he said unto them, I have meat to eat which 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. : Observe here, The fit and seasonable motion which our Saviour's disciples make to him; Master, eat. Learn from thence, That though a person's chief care should be for his own soul, and for improving all opportunities for doing good to the souls of others; yet the bodies of men must not be neglected, but supported by meat and drink; especially theirs, whose health and strength may be of greater use and service to God and his church. The body is the servant of the soul, the instrument whereby it worketh and therefore to neglect the body is to disable and unfit the soul for service, to hinder the functions and operations of it. The sixth commandment, which forbids us to kill, requires us to use all means for the preservation of life, both in ourselves and others. Observe next, Our Saviour's answer to the disciples' motion; Master, eat, say they. I have meat to eat that ye know not of, says he, for my meat is to do the will of him that sent me. Not that our Saviour did not want meat at this time, for he was both hungry and thirsty, as appears by his asking water of the woman to drink, and by his sending his disciples into the city to buy meat: but our Lord was more intent upon doing his Father's work, than upon satisfying his own hunger. Christ hungered more after an opportunity of doing good to the souls of men, than he did after meat and drink to satisfy his hunger. Lord! let us, thy ministers, learn of thee to prefer the spiritual welfare of our people, before any temporal advantages whatsoever. 35 Say not ye, There are yet four months, 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. 36 And he that reapeth receiveth wages, and gathereth fruit unto life eternal; that both he that soweth and he that reapeth may rejoice together. 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 entered into their labours. Our blessed Saviour having in the former verses given a most plain and evident demonstration of his fervent desire to bring souls home to God, doth in these verses labour to stir up and kindle the like affections in his disciples: and this he doth by three very effectual arguments. The first argument is drawn from the ripeness of the people, and their willingness to hear, and their readiness to be reaped and gathered by the gospel (whereof there was a present instance in the Samaritans, who were now coming forth in multitudes to Christ,) which opportunity was therefore to be improved, Lift up your eyes, and look on the fields, for they are white already for harvest. Learn hence, That as a people is sometimes ripe for the ministry of the word, as corn is ripe and ready for the reaper's hand, so it is the duty of the ministers of Christ to lay hold upon such opportunities with as much desire and delight, as the harvestmen do upon a reaping season. The second argument to stir up the disciples' diligence in preaching the gospel, is drawn from the great reward they should receive for this their work: He that reapeth receiveth wages. The harvest-man's wages is double to what other labourers receive. The ministers of God shall receivegood wages at his hand, how ill soever they are requited and rewarded by an unkind world. And, as a farther encouragement, it follows, He that soweth, and he that reapeth, shall rejoice together: that is, The prophets who took so much pains in sowing the seed of the gospel, and particularly John the Baptist, and you my apostles, which succeed them, and reap the fruit of what they did sow, shall have the same reward in glory, and rejoice together. Learn hence, That not only the successful, but the faithful labourer in God's harvest, shall be rewarded: not only those which see the fruit of their ministry in the conversion of sinners, but such as are faithful seedsmen. Though the seed does not come up till we are in our graves, nay, though it rots under the clods, : and does not come up at all, yet shall the 39 And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did. 40 So when the Samaritans were come unto him, they besought him that he would tarry with them and he abode there two days. 41 And many more 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 ourselves, and know that this is indeed the Christ, the Saviour of the world. Here an account is given of the conversion of more of the Samaritans from the city of Sichar. Some believed on him, upon the full report which the woman had made, That he had told her all that ever she did; but others were brought to believe by his own word. Now from the woman's being an instrument to bring her acquaintance to Christ by her own experience of what she had heard from him; Learn, 1. That very weak instruments, when they employ themselves for Christ, desiring to extol his praise, and set forth his glory, are sometimes richly blessed with great success. Many of the Samaritans believed for the saying of this poor woman. Learn, 2. That when a person can say but little of Christ, yet if it be spoken from experience and a sensible feeling, it will be more successful and persuasive, than much more that is spoken from notional knowledge. Such was this woman's testimony concerning Christ, Come see a man that told me all things that ever I did: is not this the Christ? She spoke what she found, yea, what she felt within herself, and speaking her own experience, many believed on him for her saying. But farther, These Samaritans believed Christ to be a prophet upon the testimony of this woman; but they believed him afterwards to be the Messias, or the Saviour of the world, upon the credit and authority of his own word, ver. 41. And many more believed because of his own word. Thence learn, That although instruments speaking may be a mean to draw persons to give some assent to truth, yet it is Christ himself that must work a full persuasion, and his own word is the surest foundation for faith to build and depend upon: Now we believe not because of thy saying, for we have heard him ourselves. 43 Now after two days he departed thence, and went into Galilee. 44 For Jesus himself testified, that a prophet hath no honour in his own country. 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. Our blessed Saviour having spent two days with the Samaritans, as an introduction to the calling of the Gentiles, he goes forward towards Galilee, the place which he was pleased to make choice of for the exercise of the greatest part of his ministry. Coming into Galilee, he passed by the city of Nazareth, where he had had his education, knowing what little respect he was like to find there; a prophet ordinarily having little honour in his own country: therefore shunning Nazareth, he goeth to Cana, where he had done his first miracle. Learn hence, 1. That there is a real tribute of honour due unto every prophet and minister of God, which ought to be testified by reverence to their persons, by a due estimation of the dignity of their calling, by obedience to their doctrine, and by an honourable maintenance. A prophet should have honour; and honour includes all these. Learn, 2. It is very usual and ordinary for the prophets of God to meet with least respect where they are most known; their nearest neighbours, their nearest relations, their nearest acquaintance, are oft-times farthest off from giving them that honour that is due unto them. Learn, 3. That the true prophets and messengers of God shall be sure to find some that will entertain their persons, and embrace their ministry, though they be disesteemed and rejected by others. Though our Saviour had no honour at Nazareth, yet he found entertainment amongst the rest of the Galileans. 46 So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, 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. 48 Then said Jesus unto him, Except ye see signs and wonders, ye will not believe. 49 The nobleman saith unto him, Sir, come down ere my child die. 50 Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. 51 And as he was now going down, his servants met him, and told him, saying, Thy son liveth. 52 Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. 53 So the father knew that it was at the same hour in the which Jesus said unto him, Thy son liveth and himself believed, and his whole house. 54 This is again the second miracle that Jesus did, when he was come out of Judea into Galilee. In this last paragraph of the chapter, we find our blessed Saviour performing a second miracle in Cana of Galilee, curing a nobleman's son that was sick of a fever: This nobleman apprehended Christ to be a prophet, and believed that if he were a prophet, and believed that if he were bodily present with his son, he might possibly cure him; but he did not believe him to be the Messias, who was true God, and every where present therefore to give him an infallible proof that he was so, he tells him his son was cured by the word of his mouth, even at that distance. By which miracle he cured not only the child of his fever, but the father of his unbelief. From the whole we note, 1. The person that here applies himself to Christ: a nobleman. We do not find Christ oft attended with nobility. Have any of the rulers believed on him? Yes; here is one: the sovereign grace of God is free: and he has his numbers among all orders, ranks, and degrees of men. And though not many noble are called, yet some are. Note, 2. The calamity which befell this noble person, his son not raise him being dead. Lord, heal my son, had been a proper suit to him who was the great Physician: but, Come down, and heal him; was to teach Christ how to work. He who doth whatsoever he will, must do it how he will, and when he will. It is for us to crave and receive, not to prescribe and appoint. Note, 5. The meekness and great condescending goodness of Jesus Christ; notwithstanding the infirmity of this poor man, our Lord says, Go thy way, thy son liveth. Worthiness in the creature, is not the motive that rules Christ. Should we measure our hopes by our worthiness, there was no blessing to be hoped for; but if we measure them by Christ's bounty and compassion, there is no blessing to be despaired of. Note, 6. How Christ not only answers the desires, but exceeds the expectations, of this distressed person: his request was only, Come and heal my son. Christ's answer was, Go thy way, thy son liveth. Our heavenly Father, when he doth not give us what we ask, gives us better than we asked. We ask what we think best, but God gives what he knows to be best. Christ here gave a greater demonstration of his omnipotence than was craved. Note lastly, With one word doth Christ heal two patients; the son of his fever, the father of his unbelief. It was a low degree of faith that brought the father to Christ; it was an higher degree that sent him back to his son; but highest of all, when finding his son healed, he himself believed and his whole house. Learn hence, That a weak faith may be true, but a true faith is always growing and increasing: It is like the path of the just, that shineth more and more until the perfect day. CHAP. V. was sick; yea, dying. Earthly greatness is no defence against afflictions; great men are in trouble as other men; neither the wealth and riches of this nobleman, nor his power and authority, nor his honour in his country, nor his favour with his prince, could keep off God's hand either from himself or from his son; but the father feels as much by sympathy, as the child by sense. Note, 3. The cause and special occasion which brought this nobleman to Christ: it was, in general, an affliction; and, in particular, the sickness of his child. Learn hence, That great is the fruit and profit of afflictions to the children of men. Many, with this nobleman, never come to Christ till they be driven by the cross; and, partithe Jews; and Jesus went up cularly, God sanctifies the sickness and to Jerusalem. 2 Now there is at Jedeath of near and dear relations, children rusalem, by the sheep-market, a in special, to bring persons nearer to him- pool, which is called in the Hebrew self. Note, 4. This nobleman was neither tongue Bethesda, having five porches. faithless nor faithful; had he been quite 3 In these lay a great multitude of faithless, he had not taken such pains to impotent folk, of blind, halt, withercome to Christ; had he been faithful, he had ed, waiting for the moving of the not limited the Son of God, by saying, Come down and heal my son, cre he die. Come water. 4 For an angel went down down, as if Christ could not have cured at a certain season into the pool, and him absent, ere my son die, as if the same troubled the water: whosoever then power required to him being sick, could first, after the troubling of the wa AFTER this there was a feast of ter, stepped in, was made whole of whatsoever disease he had. This chapter begins with a description of the famous pool of Bethesda, whose waters were medicinal, to cure the first comer thereunto, whatsoever disease he had. Some think this was effected in a natural way, and that the entrails of the sacrificed beasts being washed in this pool, an healing virtue was communicated for curing the palsy, and such cold diseases; as persons that have lame and withered hands, are at this day directed to put them into the belly of a beast newly opened. But others look upon the healing virtue of this pool to be supernatural and miraculous, because it cured all diseases, how great and desperate soever, and this in a moment, or very quickly; and but one at a time, and that one the first that stepped in only, after an angel had descended and troubled the waters. All which show that the healing virtue came not from the goodness of the waters, but that it was a supernatural work. Some think that the miracle of this pool was granted to the Jews, partly to strengthen them in the true worship of God, and to confirm them in their religious course of sacrificing, against the scoffs of the Romans, who were now their lords; such a virtue being given to that water wherein their sacrifices were wont to be washed. Learn thence, That means of God's appointment, how improbable and unlikely soever, must not be despised, but awfully admired, and thankfully used; although the way and manner of their working be not understood or comprehended by us. 5 And a certain man was there which had an infirmity thirty and eight years. 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 am coming, another steppeth down before me. 8 Jesus saith unto him, Rise, take up thy bed, and walk. 9 And immediately the man was made whole, and took up his bed, and walked and on the same day was the sabbath. The Jews therefore said unto him : 10 that was cured, It is the sabbathday; it is not lawful for thee to 11 He answered carry thy bed. them, He that made me whole, the same said unto me, Take up thy bed, and walk. 12 Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place. 13 It was very commendable that the rich men did not engross this pool, and the benefit of it, to themselves, but suffered poor people to come to it. In this college of cripples, a poor man, who had been lame thirty-eight years, was found, who wanted strength to himself, wanting money to hire others, and others wanting mercy to help him; Christ takes pity on him, and because he could not go to health, health is graciously brought to him, and that by the hand of the great Physician, Christ Jesus. Observe here, 1. That not only are men's bodies subject to innumerable infirmities and diseases, but it pleases God for wise ends to continue some of his servants labouring under bodily weakness for many years together, yea, even all the days of their life. Here is a poor man for eight and thirty years together under the discipline of God's rod by bodily weakness. Observe, 2. That it is the duty of the afflicted to wait upon God in a diligent use of all means which God has appointed for their help and healing as to trust to means, is to neglect God; so to neglect the means is to tempt God. This poor man, no doubt, had made use of the means before, yet waits at the pool now. Observe, 3. Though Christ well knew the case of this afflicted person, and wanted no information, yet he asks him, if he were willing to be made whole? To make him sensible of his misery, to quicken his desires after healing, and to raise his expectation of help from him. Though Christ knows our wants, yet he takes no notice of them, till we make them known to him by prayer. Observe, 4. The time when Christ wrought this miracle of healing upon the impotent man, it was on the sabbath-day; and as an evidence of the certainty of the cure, Christ bids him, take up his bed, and walk. Our Saviour's miracles were real and beneficial, they were obvious to |