IOHN 5. VER. 1 , 2.

After this there was a feast of the Iewes , and Iesus went vp to Ierusalem .

Now there is at Ierusalem by the sheepe-market , a poole , which is called in the Hebrew tongue Bethesda , hauing fiue porches .

THe foure Euangelists doe write the historie of Christ , which is of 4008. whereof 3974 are briefly passed ouer in his pedegree beginning at Adam , Luke 3. So that there is 24. remaining : And or these about 30. hespent in priuate , the other foure in his publike ministerie .

This Harmonie was first diuided into sixe parts :

1. From the beginning of the Gospell to Christs baptisme .

2. From his baptisme , which was his installation into his ministrie , to the first Passouer , when hee began to manifest himselfe plainly .

3. From the first Passouer to the second .

4. From the second to the third .

5. From the third to the fourth .

6. From the fourth to his ascension .

This present history is the first history of the third part of the Harmonie , and of the second yeare of Christ his publicke ministery .

The reason why wee doe end the first yeare with the former History of Matthews calling , and begin the second yeare with this , is

Because there is no History recorded after the former , but some circumstance moueth vs to thinke it was done after this Passouer .

2. That circumstance which is set downe , Mar. 3.23 . sheweth that story to be after this Passeouer : for corne was then ripe , which was about Pentecost , and therefore after the Passouer , which was about March : and that is the meaning of Luke , when he saith , Chap. 6.1 . the second Sabbath after the first , viz. the Passeouer .

But here a question may be moued concerning Mathew his entertainment of Christ , which seemes to haue beene presently after his conuersion .

Answ. If we consider the circumstances , we shall finde it otherwise ; for Mat. 9.18 it is said , While Christ spake these things &c. namely , while he was reasoning and disputing with the Pharisees & the disciples of Iohn concerning companying with Publicans , and fasting , Then came Iairus the Ruler ●nto him . Now he came not till a long time after this passeouer , as appeareth by Marke . 5. and Luke . 8. as we shall shew when we come to speake of it , and therfore it followeth that the feast of Mathew , vpon occasion whereof that dispute arose , was not till after this time .

But why then is Matthew's calling and his feast both ioyned together by the Euangelists ?

Ans. 1. There is no necessary connection .

2 It is because of the matter , which , concerning o●e man , is also set downe together . So Iohn his imprisonment and beheading are put together : though hee were long time in prison before he was beheaded .

This History in generall sheweth what Christ did at the Passouer in Ierusalem the second time of his comming thither : and it containeth ,

1. A famous Miracle , from the beginning to ●he fifteenth verse .

2. A disputation vpon it , unto the end of the Chapter . In the Miracle are these branches .

1. The time . 2. The place . 3. The Party cured . 4. The occasion . 5. The manner of working . 6. The manifestation of it to be a true Miracle . 7. The effects .

1. The Time is set downe indefinitely : There was a feast of the Iewes : whereupon some doubt is made what Feast it was . Some say it was the feast of T●bernacles , and some Pentecost . But to omit the answering of their reasons , which themselues confesse to be but coniecturall ▪ it will appeare plainely that this was the Passeouer . Iohn 2.14 . there is mention made of a Pass●ouer , after which Christ preached in Iudaea , and there ●e passed ouer the Feast of Tabernacles and Pentecost . For Ioh. 4 , 55 ▪ Christ saith there were foure moneths to haruest , which was about our Whitsontide : therefore Christ spake that betweene December an● Ianuary , and the feast of Tabernacles was in September : and so Whitsontide or Pentecost was past long before .

Moreouer the Passeouer is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a propriety , a ●ea●t , thirteene times in the new Testament ; by the Euangelists twelue times , and once Act. 18.21 . and it was the principall feast , because it was the first , and was instituted for the remembrance of the greatest benefite , and also was the most liuely type of Christ his sacrifice .

Now in that Christ went to Ierusalem to celebrate his Passeouer , we learn , That Christ was conscionable in keeping all the ordinances of God , and that according to the m●nner prescribed by God . He went to Ierusalem , and kept not this feast in Galilee : wherein wee ought to imitate Christ .

2. The occasion in generall is laid downe , v. 6. in which we ●ay consider these parts . 1. The place . 2. The party cure● 3. The occasion it selfe . 4. A conference that Christ had with the man .

1. The place is described , 1. By the situation of it . 2. The name . 3. The roomes of it . 4. The company .

1. Th● Situation in generall is in Ierusalem , a famous City , wh●ther all the Tribes resorted thrice in a yeare , as also the dispersed Iewes among the Gentiles , and moreouer many Proselites of all nations .

Doct. God doth by his wisdome and prouidence so dispose of his great workes , as they may be most famous : thus he sent th● holy Ghost , Act. 2. when such a multitude of all nations were come vp to Ierusalem , &c. so were the Churches plan●ed first in most famous Cities , as Corinth . &c. For first , hereby Gods Name comes to be more known , & he gets the greater glory : secondly , the Church is the more edified .

In Particular it i● noted to be by the place of the sheepe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some vnderstand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 market , some say the sheep-gate ; wh●ch is most probable , because mention is made of such a gat● nigh the Temple , Neh. 3.1 . where the Seuentie translate ●t so , vsing the same word . Howsoeuer , it was a place where sheep were kept for sacrifice . And this sheweth the reason why there was a poole there , viz. to wash and water the sheepe that were brought thither : which was done in a pious and religious respect to the sacrifice of God , although afterwards through couetousnesse it grew to such excesse , that they did sell for gain in the verie Temple . And thus should they that haue authoririe be carefull to prouide such things as are fit in the Church &c. for the setting forth of the worship of God .

2 The Name : Bethesda , a house of pouring out ; wherby it should appeare , that the poole was not of standing water , but such as came running in , in great abundance from some Spring head : but in the Syriack it is called Bethehesda , by adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and it is a vsuall thing in translating of such words as haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them , into Greeke , to leaue out that letter . This signifieth a house of mercie ; which name might be giuen vnto it in remembrance of this gracious worke of the Lord , in giuing such vertue to this water : and this shewes the care of the people , to retaine in memorie the workes of the Lord . Thus did Abraham , for the sauing of his sonne Isaac , Gen. 22.14 . and Iacob , Gen. 28.19 .

3 The Roomes . Fiue Porches or Galleries , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it signifieth a spacious place to walke in . These were made for the reliefe and good of those poore people , that they might be drie from winde and weather , because they were to tarrie a great while before they could be healed ; and according as the number of them did increase , so they builded mo porches . There were fiue porches . This is recorded as a commendable worke of charitie , for our imitation , that God hauing giuen vs abundance , we should in thankfulnesse to him , and charitie to relieue them that want , bestow something on the poore .

Vers. 3.

In these lay a great multitude of sicke folke , of blinde , halt , and withered , waiting for the mouing of the water .

Vers. 4.

For an Angell went downe at a certaine season into the poole , and troubled the water : whosoeuer then first after the troubling of the water , stepped in , was made whole of whatsoeuer dise●se he 〈◊〉 .

FOurthly , the companie which was there : which is described , first , by their number , secondly , their condition , thirdly , the end of their being there .

1 Their number is expressed , when it is said that there was a great multitude : which shewes , that in those dayes they were many whom the Lord scourged , and laid his heauie hand on them ; as may appeare by this , and also in that notwithstanding Christ did daily cure so manie , yet still many more resorted vnto him .

This came to passe , first , because of their owne sinne , secondly , for the manifestation of Gods power and glorie now at the comming of Christ : thirdly , that it being a thing so common , euerie one might the better apply it to himselfe , and take notice of his owne condition .

2 Their condition : their distr●sses are here said to be of foure kinds ; there were , first , sicke folke , weake and feeble persons , such as were vnable to helpe themselues , and so weakned through sicknesse , that they were past ordinarie cure ; secondly , Blinde , thirdly , Halt , fourthly , Withered . all which diseases could not be cured by ordinary meanes .

This is first , to shew that this cure was miraculous , secondly , hereby God would pull downe the pride of the Iewes , that euen in the middest of their glorious citie , such a companie of distressed persons was to be seene , as a spectacle of their own condition ; which vse we are to make of the sicke that are amongst vs : thirdly , it shewes the great goodnesse and pitty of Christ , that he would come amongst them . which teacheth vs also not to cast our eyes asquint vpon poore sicke persons , but rather to goe vnto them , if we haue any meanes of helpe ; like the Samaritan .

3 The end why they lay here , which was to wait for the mouing of the water : and the reason of this end is in the fourth verse , that by stepping into the water at such a time , they might be cured .

Hence we learn , That they who were dist●essed in body , had a care to vse the meanes of recouerie . So we see when Christ did manifest himselfe to haue diuine power to cure diseases , how all such as were sick resorted vnto him ; and the reason was , because they were sensible of their bodily diseases . To apply this to our spirituall diseases , this condemnes vs , that we being sicke and dead in sinne , doe not yet regard the meanes of cure .

The reason of their wayting , set downe vers. 4. contains the story of a great miracle ; whereof there are two parts , 1. the meanes of working this cure , which was , troubled water . 2 the meanes of attaining to it , viz , the stepping in .

In the meanes of working this cure , first , there was water vsed . Hence , to omit the allegories of some vpon this place , why water is here vsed , in generall we may learne , That God doth vse meanes in the working of his extraordinary workes . Not but that he could doe them without meanes : but it so pleaseth him to vse them , for the triall of our obedience . and it teacheth vs to bee carefull , in the vse of all meanes that God hath appointed for the effecting of any thing . Secondly , it was Troubled water . Now troubled waters are not wholsome , and good for cure as cleere waters are ; but this was ●o 〈◊〉 Gods ●x●●aordinarie power , and that the cure came from him , not from the water . Hence the Doctrine is , That God can make any meanes powerfull for the effecting of that which hee will haue done ; yea , though the things bee neuer so vnlikely and contrary : as wood to bring vp iron , 2. Kings 6 6. Salt to make water sweet , 2. Kings 2.21.22 . Clay and spittle to cure the blinde .

For the worke is only from the Lord , and not from the meanes : but God doth it to draw our minds from the meanes , to the consideration of a higher author . Wherefore we are not to tye Gods power vnto the meanes ; or in those meanes that God hath appointed , to dispute of the fitnesse and goodnesse of them , as Naaman did .

To apply this to the meanes of saluation , it teacheth vs to consider the ordinance of God , and not the weaknesse of the meanes . The want of which consideration made both Iewes & Gentiles to stumble at the Gospel of Christ , and not to r●ape that benefit by the ministery of the Apostles as otherwise they might .

3. The Cause of the troubling of the water is here expressed to bee an Angel . Some reade the text , an Angel of God ; but that he was so , is plainly implyed by this diuine and good worke whereabout hee was sent . Many questions are here moued about this Angel ; which seeing they are but curiosities and meere coniectures , wee will omit . In general we may learn , That God hath made these glorious Angels to be his ministers for the good of men : so are they called ministring Spirits ; and so we reade they were sent from time to time to the children of God to comfort , to defend them , &c.

But a particular reason of the sending of an Angell here , was that they might know , that the vertue to cure came not from the goodnesse of the water , but that it was a diuine worke , seeing that the water could not cure till the messenger of God from Heauen was come .

2. It was for the honour and glory of God to haue such glorious messenger● .

3. This was a great honour which God doth to men , in sending Angels to them ; which should teach vs to respect this honour , and by way of gratefulnesse to honour him againe , by hauing our hearts filled with an holy admiration of Gods great workes , as Psal. 8. and yet take wee heed of giuing this honour due to God vnto the Angels , a sinne whereunto we are much subiect , Col. 2.18 .

4. The Time when this water was troubled is indefinitely set downe , [ at a certaine season . ]

Quest. A question is made , whether the time were set and fixed when the Angel did come downe ; as at euery solemne Feast , or on the Sabbath day , &c.

Answ. There was no set time , as appeares , first , because there were so many continually waiting for the mouing of the water ; which they needed not to haue done , seeing they might haue come at the set time onely . Secondly , because there was a signe giuen of the Angels comming downe , viz. the water was troubled , which needed not , if they had knowne that hee did come downe at a certaine howre . Thirdly , the long time of their abiding and waiting here , and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translated season , implies no certaine time , but is indefinitely taken here , and so vsed in many other places .

The reason why this was vncertaine is , that they might wait , which thing they did . So must wee , seeing the Spirit bloweth where it listeth , attend still vpon the preaching of the Word , because if one time we find not comfort , another time we may , so that we ought to come still . The like must we doe in all things , whereof the season is kept close vnto the Lord , and vnknowne to vs . So much for the meanes of working this cure .

2. The second point , is the meanes of attaining vnto this cure ; which was Stepping into the water . And this is amplified , First , by the Restraint , he onely was cured that first stepped in . Secondly , by the issue and effect of it ; he was made whole , &c. The water was the meanes wherby the cure was wrought , and they that would bee cured must steppe in . Hence the Doctrine is , That they that obtaine a blessing must vse the meanes : Act. 27.32 .

Now in temporal things al men are ready to vse the meanes of obtaining any good : but in things spirituall , wee all stumble and faile . Wherefore seeing God hath appointed his Word and Sacraments the meanes for our saluation , we ought to be concionable in the vse of them . And whereas many flee vnto Predestination , that they need not vse the meanes , seeing if God haue elected them , they shall be saued ; we must consider , that God , who chooseth vs vnto this end , hath ordained meanes to bring vs vnto it . Neither doth this vse of the meanes withdraw our hearts from depending on the prouidence of God , but in a moderate vse of them , our hearts are more lifted vp to the consideration thereof .

The Restraint stands in this , that but one was cured at once , he that went in first : not because God was able to cure no more , but first , to shew , that the vertue came not from the water , but was in the will of God . Secondly , to cause them to striue to goe in first . Thirdly , to shew , that this was not so much for a corporall good as for a spirituall or to draw their mind to consider of his power and presence among them . We may here apply this to the meanes of saluation , that as there was here a strife to enter into the water : so in vs there should be a strife after the Word of God , and an endeauour to follow it , as it was in Iohns time , when the kingdome of Heauen suffered violence , But the instruction that naturally ariseth he●ce , is this ; That meanes are not further powerfull , then God doth giue a blessing vnto them . So here , it being the will of God that but one should bee cured , he that came in after the first found no helpe , the water was but common water to him . So the Sea that was a wall to the Israelites , drowned the Aegyptians . So 1. Cor. 3.7 .

For although God haue appointed the meanes , yet he still retaines his power ouer them . And without the will of God , the creature is neither willing , or able to doe vs good .

Wherefore in the vse of the meanes , let vs pray to God for a blessing , and depend on him , not doting vpon the meanes , as Asa did on his Phisitions .

Yet further , in this Restraint obserue also an extent : for although but the first were cured ; yet whosoeuer this First were , and of whatsoeuer disease he were sick , he was certainely cured , which shewes .

That God in bestowing of his gifts , is no respecter of persons . And the reason , for that the ground of his workes is in himselfe ; and from his owne goodnes , and not from any thing in man . Which may serue for an Incouragement to all to come to God .

The Issue , or effect may be considered , first , in it selfe ; 2. in the Extent .

The former is ; That he that stepped into the water was surely cured . Whence in generall ariseth this Doctrine : That a right vse of the meanes appointed by God , and vsed in that manner that God hath appointed , shall assuredly be effectuall as appeares by the example of Naaman : and the blinde man whom Christ bad goe and wash .

Reason is , because Gods honour and truth is herein ingaged hee hauing promised so much . Wherefore wee may rest on it .

Obiect . But many heare the Word and reape no benefit by it .

Answer . It is because they heare it not as they ought . For nor he that went into the water , but hee that went in first was cured : so they only receiue profit by the word , that heare it attentiuely and reverently , and mixing it with faith . Hebr. 4.2 .

Wherefore this is a rule , That if the meanes be not effectual , we faile in the vse of them .

The Extent is , that they were cured of whatsoeuer disease they had .

Doct. God is able to cure all disseases . Which is a matter of consolation to vs whatsoeuer our distresse bee .

Now for the Manifestation of this to be a true miracle , these circumstances may be alleadged : First , that the water was troubled , and so not so fit for cure , as cleare water . Secondly , that this was wrought by an Angell comming downe from Heauen ; which shewes it to be a diuine worke . 3. That the cure was restrayned only to that time ; which shewes , it was not naturall , seeing nether before , nor after , it could worke the like effect . 4. that none but the first could be cured . 5. that all diseases , whatsoeuer they were , were here cured . All which shew it to be a true miracle , and also a great miracle , and also a great miracle , the like whereof we doe not read recorded , and it is wonder that there is no where mention made of it but only in this place . By it we may consider of the goodnes of God toward his people the Iewes ; who were now without a Prophet , and so had continued a great while before the comming of Christ , to the end , that their mindes might be the more raysed vp to looke vnto Christ . God therefore for a token , and euidence of his presence among them , that hee was yet their God , and that he had not reiected them , giueth vnto them this extraordinary miracle , and that in the City of Ierusalem , that all might the better take notice of it . 2. God wrought this great worke for a confirmation of the true worship of him .

Doct. So long as a People doe remaine the people of God , he alwaies giues some signe of his presence amongst them .

Vers. 5.

And a certaine man was there , which had infirmitie thirty and eight yeeres .

WE are now come to the 3. Part of this miracle , viz. the Party endured who is set downe indefinitely to be a certaine man . Secondly he is described his condition , that he was diseased 38. yeeres .

In that he is only called a certaine man , it implies , that hee was a man of no great name or note , but that he was a poore man ; as also appeares , in that he had layne here so long without helpe ; for if he had been a rich man , he might haue hired some to put him in . Yet Christ makes choice of this man , to shew his power on him . Which shewes the freenesse of his grace : a point often noted .

Moreouer of all the company that was here , he made choice of one onely to cure him : which he did , First , because it was sufficient for him to shew what he was able to doe vpon one as well as vpon many . Secondly , that it might be an encouragement to others to seeke vnto him . So that if no other but this man were here cured , it was their owne fault , in not comming vnto Christ . For we neuer read that he refused any that came vnto him for helpe and comfort . Thirdly , to shew that he was bound to none , but what he did , he did voluntarily , and so he chuseth a poore man , one that deserued least .

Here we are to take notice of Gods dealing , how he bestoweth his fauour but vpon few , in respect of the multitude : as in the Deluge . So of many thousands that came out of Aegypt , two only entred into Canaan : of foure grounds that receiue seed , only one bringeth foorth fruit . See Math. 20 . 16· many come to the word , but few are cured by the ministery thereof . Neither let me here expostulate , and contend with God , for it is Gods goodnes that he hath appointed meanes , and that hee doth make them effectuall to any . And so that may be answered to them , that Christ doth , Matth. 20.15 . 2. The consciences of wicked men shall tell them , that they haue not done all that which they might , and haue not vsed that ability which God gaue them to doe good . But for those on whom God sheweth fauour , who are conuerted by the word , this is , First , to magnifie the goodnesse of God , that but of a few it hath pleased him to make choice of them . Secondly , to catch them to honour God , who hath so much honoured them by a godly life , and not to be like vnto the multitude .

The Condition by which this man is described , is , that hee had an infirmity 38. yeeres . &c. If the circumstances be considered , we shall say that he was of all the company one of the most miserable ; First , in that it is sayd , he was diseased ; that is , as the originall signifieth , the disease had so long growne vpon him , and so much infected him , that he was vnable to helpe himselfe . Secondly , in that it is sayd , he was [ in ] this weakenesse ; that is , the disease had ouer-whelmed him , and wholy possessed him in all parts . Thirdly , in that he found no helpe at all to succour him . Fourthly , that to his disease there was added pouerty ; and pouerty ioyned with sicknesse makes it much the more grieuous . Fifthly , The continuance of it , that he had been sicke 38. yeeres , shewes the greatnesse of his misery .

Doct. Christ makes choice of the most wretched and miserable to succour them : a point to be obserued in most of his miracles . Which hee doth for the magnifying of his mercy both in it selfe , for the greatnes of misery doth amplifie the greatnes of mercy . 2. And also in the apprehension of the party helped that he may the more highly prize and esteeme of it , and the more gracefully accept of it as Paul doth , 1. Tim. 1.13

Vse . To teach vs that the greatnes of our misery should be so farre from making vs doubt , and despaire of succour , as rather to minister to vs hope to be releiued of our misery , being a fit obiect for Christs mercy to work vpon .

Now although this man had lien a long time in this disease , yet at length the Lord sent him helpe . Hence we learne . That though the Lord suffer men a long time to lie in misery yet at the length he affordeth them comfort and releife . This man was sicke . 38. yeeres ; the woman with the bloody issue 12. yeares ; the woman bound by Satan 18. yeares : the blinde man , Ioh. 9. till he came to mans age , as Vers , 21. so the Cripple Act. 4.2 . yet all cured . The captiuity was 70. yeres , yet at length they returned : 2. Chron. last . Ezr. 1. Abrahams seed in bondage 400 yeares , yet at length deliuered . So Satan hath beene let loose now 600. yeeres Reu. 20.7 . yea , the Church hath almost 6000. yeeres been in continuall warfare ; yet shall at length triumph in heauen . The reason why God doth thus dispose of it , is ; First , in regard of himselfe , that his power , and glory , and mercy may be the more manifested : as Ioh. 9.3 . and 11.4 . Secondly in regard of man , for the triall of his patience : for the continance of a misery doth more trie a mans patience then the Weight of it .

Neuerthelesse , God doth send helpe first , to manifest his wisdome care and prouidence , that he doth not forsake and forget them though he haue deferred to helpe them . Secondly to minister comfort to those that haue long been in misery , when they shall see others in like case comforted .

Vse , is not to be discouraged , because of the long continuance of our afflictions ; but that we consider , that their is some end or other , why the Lord doth deferre to help vs . And that God herein aimes at our good , as well as his owne glory that hereby he will haue our hearrs purged , our mindes weaned from the world , and desire of heauen more increased : so that the issue and fruit of our affliction shall recompence the grieuousnesse of it . If this man had been cured , before he had not come to that knowledge of Christ and so to remission of sins as now he did ; as Vers. 14. wherefore we must wait on God with patience : Hab. 2.3 . and vphold our selues , First by faith beleiuing that God doth herein deale with vs as a wise God , and a mercifull father . Secondly by Hope to strengthen our faith and to make vs looke for both present assistance in troubles , and future deliuerance from them .

Vers. 6.

When Iesus saw him lie , and knew that he had been now a long time in that case —

THe fourth part of this miracle , is the Occasion here layd downe , consisting of two branches : First , Christs sight of his present misery . Secondly , his knowledge of his former estate .

From the First , this Doct. ariseth , That the sight of our miserie , is a motiue to stirre vp Christ to compassion toward vs . Which ought to minister vnto vs a further ground of patience and comfort in afflictions : a point heretofore often noted in Christs miracles .

From the second , that Christ did only see his miserable estate , but did also take notice of the circumstances of it , or that he had so long continued in it , we learn ; That Christ is not ignorant of the circumstances of our misery , the time , the kinde , manner and measure as Luk. 13.16 . Exod. 3.7 . This is another ground of great comfort that howsoeuer the greatnes of our misery be vnknowne to men , yet it is all knowne to God , who doth accordingly pitty vs .

Vers. 6.

— hee saith vnto him , Wilt thou bee made whole ?

Vers. 7.

The impotent man answered , Sir , I haue no man , when the water is troubled to put me into the Poole : but while I am comming , an other steppeth downe before mee .

THese words containe the fifth part of this miracle , viz. the Preparation to this miracle . How Christ prepareth this man , and the rest there present , to the obseruation of the miracle , it consists in a conference betweene Christ and the man . Wherein obserue , First , Christ his Question . Secondly , The mans Answere .

Christs Question is , Wilt thou be made whole ? a strange question , may some thinke . For did not the man come hither for that purpose ? and was Christ ignorant of that , or doth hee speake it to gall and vexe him . No , but for these reasons :

1. To shew , that it was not in this mans power to heale himselfe ; that be did it not voluntarily ; that he lay so long heere , but of necessity , because no man would helpe him .

2. To worke in him a desire of cure , and likewise a hope to haue some helpe of Christ .

3. To moue the partie himselfe to attend this worke that he meane to doe vpon him ; as also to moue the rest of the company , and those that were present to mark it . For they would thinke : Surely he meanes to doe some thing , that hee doth aske him this question .

4. To shew indeed that he did take compassion on him , and did commiserate his estate .

5. To manifest his owne preuenting grace , in that Christ sought him , before he thought on Christ .

From all these doe arise seuerall instructions : as

1. That they who by necessity , by the hand of God , are brought into miseries are especially to be pittied ; and not such as for a little ease doe make themselues miserable , as doe many beggers .

2. That they who are brought to a sight of their misery , and a desire and hope of comfort , are fit to receiue ease and comfort from Christ .

3. That Christ so ordered his great workes as most may take notice of them ; and so we are to attend to the workes of God , that they be not lightly ouerslipt .

4 That knowledge of our miseries workes compassion in Christ .

5. that Christ thinkes of helping them , who thinke not of seeking of succour from him . See Esay 65.1 . This is to be obserued of vs , because it is verefied in the conuersion of euery one of vs . As in the conuersion of Adam ; God sought him , when he fled from God : so it is euer since : And this is to the end that we may giue all the praise of our conuersion to him .

In the Answere of the man we note 1. The title He giues vnto Christ . Secondly , the substance of his Answere .

1. Sir : A word giuen to men in occasion of speach , arguuing , First , a reuerence that he gaue vnto Christ . A point immitable of vs , because Christianity doth not ouerthrow ciuilty , but establish it ; especially , this is to bee vsed when a kindnes is offered ; for this is a signe of gratefulnesse , and the contrary of Ingratitude ; as of Nabal to Dauid .

2. As this shewed his reuerence , so it argueth his ignorance of Christ , that he knew him not to be Christ ; if hee had , hee would haue giuen him another title like Nathaneel , Ioh. 1.49 . and haue desired helpe of him rather , then shewed the reason why he was not helped before , as now he doth .

Doctrine . Ignorance of Christ his Power , his Goodnes , his Nature and Offices , make vs backeward , and carelesse in seeking those good things at his hands , which otherwise we might receiue ; Ioh. 4.10 . for knowledge is the ground of all other graces , and without this we neuer seeke for them . Which condemneth the ignorance of men , and teacheth vs to labour after this grace .

2. In the Substance of his answer consider , First , that although this man had a long time lien here in great misery , yet hauing now occasion to speake of it , he murmures not against God , he is not bitter , hee enuieth not those that went in before him , but only maketh a plaine narration of the matter ; which shewes his patience , otherwise then many , who if they finde no helpe will fret and fume , accuse both God and man , &c. an example of such murmurs : see 2. King . 6.33 .

2. Marke the reason that should moue him thus to declare his case vnto Christ , it was , First , because he had a desire that Christ should helpe him into the Poole . Secondly , for that hee hoped that Christ would doe so . So that all this while hee thought of no other meanes of cure , but of the Poole . Where hauing seen many euidences of Gods power in curing of other , his minde is fixed vpon it , only tying , the power of God vnto this water , and not considering that he was able to cure him by other meanes . So the Israelites , Psal. 78.20 . and hence this is the fault of most , That we tie Gods power to those meanes that he ordaines . Whereas we should account of them but as of particular euidences of Gods Power in generall , whereby he is able to make other meanes effectuall .

More distinctly this answere doth set forth vnto vs . First , the inhumanity of the Spectators and inhabitants about this place , that none would vouchsafe to helpe this poore man , so long and pittifully distressed to put him into the poole ; especially this being a place besides the Temple : whether the Scribes and Pharises , who made such pretence of Piety , did dayly resort : yet see what want of charity there was in them , which shewes their pietie was but hypocrisie . And we see that Christ doth many times taxe them of crueltie . So in the Parable of the Samaritane , Christ saith that it was the Priest and Leuite that were vnmercifull .

2. This shewes the desire both of the man himselfe , and also of all the rest ; that is , to be cured by the water ; and for this cause , there was a great strife among them to goe in first . The like desire and endeauour should be in vs after the spirituall meanes of saluation .

Vers. 16.

And therefore the Iewes did persecute Iesus , and sought to slay him , because he had done these things on the Sabboth day .

Vers. 17.

But Iesus answered them , My Father worketh hitherto and I worke .

THe effects that followed vpon the miracle was , 1. In regard of the Iewes , who reprooued the man , because he did as Iesus bid , verse 10. 2. In regard of the man himselfe , who iustifies his action by Christs authority , verse 11. 3. In regard of Christ , who first conueies himselfe out of the way for a time , verse 13. Afterwards meeting this man in the Temple , giues him direction how to carry himselfe for the time to come , verse 14. After Christ had made himselfe knowne to the man , he goeth presently to the Iewes , and declares who it was that had healed him , verse 15. Wherein he did well , because , 1. The worke was good , viz. to publish the workes of Christ , and to manifest his glory . 2. His minde herein was good . 3. And the end , viz. to instruct the Iewes , who before he knew to be ignorant . In the sixteenth verse is laide downe a second effect of this miracle , in regard of the Iewes , viz. Their persecution of Christ . Whence in generall we may obserue , that malicious and wicked hypocrites will spare none . Their reproofe of the poore man might haue some pretence to shadow it , they comming with a religious pretence of the Sabbath . And because , hee hauing beene so long time sicke , might bee ignorant of what should bee done of the Sabbath . But now in that they persecute Christ also , by whose authority this man had done it ; and of whose Diuine Power th●y had so many euidences , it shewes plainly that the former came from malice , and not from any religious care of the Sabbath . Thus it is the nature of malice at length to shew it selfe like poyson in a mans body , and fire that will not long lie hid . This appeares in Papists , who although they pretend Religion , yet their secret malice doth oft breake out in treasons , rebellions , &c.

Now this as it is laid downe as a second effect , so is it also set downe as a Transition to the second part of this Chapter , and an occasion of that disputation following : more particularly note here .

1. The effect which is two fold . First they did Persecute . Secondly , they sought to slay Christ .

2. The Reason of it .

Here , first marke the Inference how this is brought in vpon the former . The action of the man was good and commendable , viz. to Preach Christ , yet therefore did they persecute Christ . Hence the Doctrine is wicked and malicious , men may take occasion from good and commend able actions to bring to passe many mischieuous workes , as is plaine by Cain . Gen. 4.8 . and 1. Iohn 3.12 . and Ismael . Gen. 21.9 . et Gal 4.29 . because Isaack was regenerate : and thus did the Iewes against the Prophets and Christ himselfe .

Reason is , because of the poysonous nature in wicked men , which like the Spider turne the sweetest things into poyson .

Vse . Not to Censure the actions of men , though some euils and mischiefes are raised thereupon by wicked men , but to consider the action whether it be good and iustifiable , and so the occasion only taken and not giuen .

1. They persecute Christ . The word is taken from Hunters , that pursue the beast and suffer him not to be at rest , till he be taken . Which notably setteth forth the purpose of the Iewes , that they would bring him before the High Priest , and Rulers , and there accuse him , and condemne him . &c. The cause of all this , is their owne malice whetted on by superstition and ambition . Vse is , that we doe looke for the like , enduring the Crosse , and despising the shame as Christ did . &c.

2. They sought to slay Christ : note here , first the Extent of their rage in this word Slay . Secondly the Restraint of it , in this word Sought .

Doctrine 1. Persecutors of Gods Ministers are satisfied with nothing but blood , and so are they called blood suckers , and the metaphor of Hunters before vsed , fitly sheweth this . So Ier. 38.4 . 1. King . 19.2 . Nothing would satisfie the Iewes , but to haue Christ crucified .

Reason and ground of it is as an immortall hatred and vnsatiable desire of blood , so also a secret feare that wicked men haue , that they thinke themselues not secure , till such be taken away .

Vse is therefore , alwaies to look for one trouble after another till we be dead . So though much be past , yet still to prepare for more : vntill we come to that rest , which remaineth for the children of God .

Doctrine 2. From the Restraint that they onely sought , but did not effect it : we learne that . Wicked men doe not alwaies preuaile according to their desires and intents : as here these Iewes against Christ , nor Herod against Peter , as he had against Iames , nor Iezabel against Eliah , nor the Iewes that sought to kill Paul .

Reason . For there is one that rules and directs all things , and hath appointed an houre , in which they shall be done : as Iohn 7.30 . cum Luke 22.53 .

Vse . This is a ground of great comfort and encouragement to the Godly , that God will at length restraine and bridle the enemy , howsoeuer in his wisedome for causes that he sees good he suffers them to preuaile a while : this should teach vs to trust in God , to feare him onely , and to bee constant in our profession .

The Reason is set downe , because he had done these things on the Sabboth day : which the Euangelist layes downe not as if it were the true onely reason indeed , but as the reason which they pretended . Hereby shewing , First their superstition , that they stood so much vpon the outward rites , that they neglected the maine workes of the Sabboth . Where we may see the nature of superstition , that it is busied about shadowes , letting goe the substance : and also the danger of it , making men eager persecutors of such as doe allow of their inuentions . Secondly , their Hypocrisie that they did so seuerely reproue a man for shew of breaking the Sabboth ; yet make no conscience themselues to persecute and to seeke to murder , and that without a cause , euen vpon the Sabboth day , as it is probable . And thus also deale the Papists .

Ver. 17. Here note , First , the Generalle Christs answere . Secondly , what kinde of answere this was . First , consider to whom Chris● doth make this Apologie : it was to such as were captiously and maliciously bent against him , to depraue the honour of God in this good worke done to this poore man . Neuerthelesse , in that Christ vouchsafeth an answere vnto them , we learne : Though Christ meet with wicked men . yet their malice could not make him leaue his goodnesse . Now hee answereth them here . First , in regard of God , that the Truth and worke of God might be iustified . Secondly , in regard of his Disciples , and of this poore man , who now began to beleeue in him : to strengthen their faith that they should not be moued with the cauels of the aduersaries . Thirdly , and of these also , either to winne them if it might be , or to make them the more inexcusable .

Vse . That this minde be also in vs , Phil. 2.5 . to be good and kinde , not only to the kinde , but to malicious and euill men . 2. Tim. 2.25 . Rom. 12.21 . this is a propertie of Christianitie , nature teacheth vs the other .

In the Apologie it selfe , consider we , first , the meaning of the words .

My Father ] this is ment of the first Person , it being spoken in relation to Christ . Wherefore he saith [ my ] worketh ] that is , he sitteth not idlely in the Heauens , but he is busied and imployed in gouerning and preseruing all things .

Hitherto ] from the beginning of the World , continually without intermission vpon euery day , the Sabbath not excepted . For this is a reason , that therefore workes may bee done vpon the Sabbath day . That which might bee obiected , Gen. 2.2 . is meant only of workes of Creation .

And I worke ] Here is a similitude , and a likenes implied : as hee worketh continually and is blamelesse , so I hauing the same authority , doe worke and am blamelesse . Secondly , that I worke with the Father , and the Father with me ; that which I doe , the Father doth ; and what the Father doth , I doe .

So that here are contained two grounds of his defence .

1. The Authority of himselfe . 2 The condition of the worke that he doth .

From the former , the Argument is this : God the Father worketh euery day , euen on the Sabbath ; and is not to be blamed . But I am Gods Sonne , and haue the same authoritie with him ; Therefore though I worke vpon the Sabbath day , I am not to be blamed .

From the second , the Argument is this : Diuine workes may be lawfully done vpon the Sabbath day : But this is a Diuine worke , wherein the Father worketh , and I with him . Ergo , it may be lawfully done on the Sabbath . We read in the Gospell of diuers kindes of Apologies that Christ vseth , taken some from one thing , some from another . Here he vseth an Apology only proper to himselfe , drawne from great and high misteries which he doth partly to confirme his authority , partly to confute the conceits of his aduersaries : Because the poore man had alleadged his authority for what he did , and they cauelled against it maliciously , saying , What man is this . Christ therefore doth giue them to vnderstand , that he is no man , but God , equall with the Father , & therfore of sufficient authority to command him , and to iustifie what himselfe hath done , &c.

Obserue here a great incouragement to stand to the truth , so far as it is knowne vnto , because God will still vouchsafe more illightening and confirmation dayly . So Christ doth now reueale himselfe manifestly what hee was vnto this poore man who before had stood for him .

2. This may be a warning to all captious and malicious men , though they may for a while make faire glosses , yet in the end their madnes will be knowne 2. Tim. 3.9 .

3. Further here note , how this answer is made of Christ to preuent an obiection that the Iewes might vrge , concerning Gods resting on the seuenth day .

The summe of this apologie is , a Demonstration of the equality betweene the Father and the Sonne . The branches of it are two ; First , what the Father doth . Secondly , Christs likenes with him in that .

Of the First , there are two parts .

1. A discription of the first Person , my Father . 2. A declaration of his worke· worketh .

In the Description wee will shew , First , how this relation of Father is taken commonly . Secondly , how properly in regard , of Christ . For so the word my , sheweth a kind of propriety and peculiarity .

It is taken commonly , 1. in reference to all creatures by vertue of creation . So God is called the Father of the Raine . Iob 38.28 . 2. In reference to Angels : Iob 1.6 . and that , first , in regard of the Image of God in which they were created and still remaine . Secondly , in regard of that speciall loue manifested to them , that God vouchsafeth them to be alwaies in his presence . 3. In reference to men , besides the former respect of creation . First , in a ciuill respect , in regard of their Office whatsoeuer their Quality bee . So Magistrates are called the Sonnes of God . Secondly , in a Spirituall respect ; First , by vertue of Adoption God hauing taken them to be his Sonnes· Rom 8. Secondly , by vertue of Regeneration , he hauing begotten vs againe to himselfe· Ioh 1·12 . 13 .

2. It is Proper to Christ in a double respect , First , in regard of eternall generation , as he is God eternall of the same substance with the father . Heb. 1 . 5.6· Ioh. 3 16. Secondly , As he is Mediator , God and Man , by reason of the personall and hypostaticall vnion of the two Natures : Luk. 1 . 32·35 .

Vses to be made of this , are , First , That Christ being the naturall and true proper Sonne of God , hence it is , that we come to be the Sonnes of God . Ioh. 8.36 . Ioh. 1.12 . for whom Christ admits for his brethren , them will God admit for his Sonnes .

2. This is the ground of Christs Intercession ; hee is Gods Sonne , and the Sonne of his loue . If God giue vs his Sonne , he will giue vs all things with him , he denies him nothing . Psal. 2. 8. Rom. 8 . 32·

3. Note here the honour of the Saints , that wee are vnited and made one with him , that is , the Sonne . So are the Saints called Christ 1. Cor. 12.12 .

4. This sets forth the loue of God , that he did not spare his only Sonne ; and also of Christ , that he would vouchsafe to bee the Sonne of man .

5. This teacheth vs our duty , viz. to kisse the Son , to adore and worship him , &c.

2. The second part was the Declaration of the worke and Prouidence of God .

Doctrine . God who first made all things by his mighty Word , doth still vphold , gouerne and guide them by his wise & good prouidence : not like a Carpenter that builds a house and leaues it : or like the Ostrich , that layes her egges , and leaues them in sand to be trodden of beasts : Iob 39.36 . but like a mother that brings forth a childe and nourisheth it . This prouidence of God is proued . First , by the names and titles giuen to God . For this cause God is caled Iehouah ; noting a presence stil assistant , which name was not giuen him before the seuenth day after he had made all things ; before he was called Elohim , a mighty God . Gen. 2.4 .

This name is compounded of the present , preterit , and future tence : as Reuel. 1.4 in this regard are many names giuen vnto Places ; as Gen. 22.14 . and 16.14 .

2. By the effects of it : as in Iob the 38.39.40.41 . chapters ▪ all which , and the like are euident proofes of Gods prouidence .

If any obiect : That many good things hapen vnto the wicked , and many euill things vnto the godlie ; and therefore shall denie the prouidence of God .

I answer : First , That the ground of this , and so of all other misorders is sinne . Secondly , that the seeming good things that come to the wicked are indeed euill things and turne to their destruction . And those euill things that come to the godly are indeed good to them , and turne to their benefit . Thirdly , Many things in this world seeme to fall out crosly , to the end that we might looke for that general iudgement , when euerie thing shall bee ordered according to iustice and right .

2. If it be obiected that it doth not beseeme the Maiesty of God to haue regard to small and base things !

I answer : The smallnes of such things doth not so much debase his care and prouidence as the infinite number of them doth magnifie his wonderfull wisdome and power in disposing of them .

The vse in briefe is , First , To refute all Atheists and Epicures . Secondly , to teach vs to looke vp vnto him , to depend vpon him , to cast our selues on him , to look for a blessing from him , whatsoeuer the meanes be that we vse , &c.

The Second point is , the likenes , Idenity , or Samenes , of the Sonne with the father . Christ here proues that his power and authority is one and the same with the fathers , because the effects of both are one and the same . The Doctrine in generall is , That

Christ is equall with the Father . This himselfe plainely expresseth vers. 19. and it is manifest in regard of the effects which are attributed to both ioyntly , as Heb. 1.2 . touching the creation ; and to either of them ; as the creation of the world to the sonne . Ioh. 1.3 . and redemption to the father . So the sending of the holy Ghost to the Father ; Ioh. 14.26 . and to the Sonne ; Ioh. 15.26 . and 16.7 . this equality is plainely expressed . Ioh. 1.1 . and Philip. 2.6 .

Vse . 1. To refute all heretickes denying him to be God .

2. It confirmes the former vses , drawen from the title , Father ; and it shewes that he is to be worshipped as God the Father . Heb. 1.6 .

3. To strengthen our faith in the maine point of religion , viz. redemption by Christ , that we may be fully perswaded of the infinity and all-sufficiency of his merites .

Consider now the maine End and Scope , for which Christ alleadgeth this : he doth it , as we heard , to defend himselfe against the Pharisees , who excepted against that worke which he had done on the Sabbath . His defence is grounded , First , on his owne authority . Secondly , on the goodnesse of the work . God worketh , saith he , euery day , on the Sabbath also , and is blamelesse . But I haue the same authority that God hath : therefore I am not to be blamed .

Hence this Doctrine ariseth ; First , from the proposition ; that God cannot breake his Law . The Sabboth was not here violated , because in this act , God did worke with Christ . The grounds of it are ,

1. God is Lord of his Law , and not tied vnto it : for he gaue it vnto his creatures , not to himselfe .

2. Gods will is the rule of goodnesse , of lawfull and vnlawfull .

3. The absolute perfection and goodnesse of God , that hee cannot goe against it , denying or thwarting himselfe .

Some obiections are made against this , as Gen. 22. Where God commands Abraham to kill his sonne . and Exod. 12. Where the Children of Israel are bidden to borrow of the Aegyptians Iewels , &c.

To these I answer : First . That these are not against the law : for the former example , there was no fact done , nor any intent and purpose of a fact to be done , but was only a triall . In the latter , the word which wee reade , borrowed , signifieth also to aske , or require . So that they asked of the Egyptians these and these things ; and the Aegyptians gaue them vnto the Israelites freely : and God did so extraordinarily worke vpon the hearts of the Aegyptians , that they gaue them their chiefe thinges .

2. I answer . That God is Lord of life and death , to take life from man when he will . And as he hath power ; so also he hath right to doe it . Now God forbids the taking away of life , when we haue right so to doe ; God therefore may command any one to be the instrument of doing this . Secondly , So also had God an absolute power ouer the goods of the Aegyptians , to to dispose of them as he pleased . Besides , consider the equity of this fact ; First , equity did require , in regard of that sore bondage wherein they held them , that they should make them some recompence . Secondly the Aegyptians enioyed their labour ; and this deserued wages . Thirdly , They reaped much good by the Israelites , who builded them cities , &c. And therefore it was iust and equall , that they should be rewarded .

Another Obiect ▪ is out of Hosea 1.2 . but to this I Answer : that it was but a vision , and no fact : and the Prophet only declareth vnto the people , that thus and thus was done in a vision : to set forth vnto them their estate , what they were like vnto .

2. From the Inference , or conclusion , ariseth this Doctrine . That neither Christ can breake the Law of God ; and that vpon the same grounds , as the former : so hee is said to bee the Lord of the Sabbath .

Vse . 1 To shew vnto vs , that whatsoeuer Christ did in subiecting of himselfe to the Law , it was for our sakes . So Gal. 1.14 . which is spoken in regard of a voluntary submission , as a pledge and suretie for vs .

Obiect . But what if hee had broken the Law , had hee not been subiect to punishment as other men ?

Answ. This is a supposition of an absolute impossibility and therefore not to be made .

2. To teach vs , that what God and Christ did by the absolute goodnes and perfection of their nature that we should endeauour to doe , in being pliable to his law , and subiecting our selues to it , because it is agreeable to his will .

Lastly , from the goodnes of the worke , that it was a Diuine worke , and so Lawfull . This Doctrine doth arise : Workes tending to the honour of God , are proper to the Sabbath .