An exposition on the vvhole fifth chapter of S. Iohns Gospell also notes on other choice places of Scripture, taken by a reuerend diuine, now with God, and found in his study after his death, written with his owne hand ...
Gouge, William, 1578-1653., Pemble, William, 1592?-1623.

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 whatsoe∣uer disese he 〈◊〉.

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

1 Their number is expressed, when it is said that there Page  6 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, se∣condly, 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 distrsses 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 or∣dinarie cure; secondly, Blinde, thirdly, Halt, fourthly, Wi∣thered. all which diseases could not be cured by ordinary meanes.

This is first, to shew that this cure was miraculous, se∣condly, 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 spe∣ctacle 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 a∣mongst 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 distessed 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 con∣demnes Page  7 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 step∣ping in.

In the meanes of working this cure, first, there was wa∣ter 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 extraor∣dinary 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 effe∣cting 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••aordina∣rie 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. Where∣fore 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 rape that benefit by the ministery of the Apo∣stles as otherwise they might.

Page  83. The Cause of the troubling of the water is here ex∣pressed 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 questi∣ons 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 glori∣ous 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 di∣uine 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 a∣gaine, 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 indefi∣nitely 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 so∣lemne 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, be∣cause 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 Page  9 howre. Thirdly, the long time of their abiding and waiting here, and the word 〈 in non-Latin alphabet 〉, 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 ampli∣fied, 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 Do∣ctrine 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 stum∣ble 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 con∣sider, 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 wa∣ter, but was in the will of God. Secondly, to cause thē to striue to goe in first. Thirdly, to shew, that this was not so much for Page  10 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 hece, 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 Aegypti∣ans. 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 certaine∣ly cured, which shewes.

That God in bestowing of his gifts, is no respecter of per∣sons. 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.

Page  11Reason 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 com∣ming 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 Page  12 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.