Six Evangelical Histories of Water Turned into Wine

In this Miracle of Christ's turning WATER into WINE, consider:

• 1. The Occasions.
• 2. The Preparations.
• 3. The Miracle it self.
• 4. The Notification of it.
• 5. The Adioynt of priority.
• 6. The Effects.

1. The Occasions are three:

• 1. The Marriage.
• 2. Christ's presence, with his Mother and Disciples.
• 3. The failing of the Wine.

1. The Marriage is set forth, 1. by the Time: And the third day after, namely, after Christ's coming into Galilee. Some refer it unto that day wherein John gave testimony unto him, chap. 1.29. But from that day it is the fourth, if we should grant this day of the Marriage to be next in order to that last mentioned, chap. 1. One day is mentioned, verse 35. and the end of it, verse 40. Another day must be given to the calling of Simon Peter: A third day is mentioned verse 43. wherein Jesus began to set forward towards Galilee. So that if the day of the marriage should be the next, it must be the fourth from that day of John's preaching, chap. 1.29. But the distance of Galilee from the place where Christ was near John, requires longer time of travail then half a day: And sometime before must he be near abouts, because he was invited. 2. The Marriage is set forth by the place, in Cana of Galilee; so called to distinguish it from another Cana.

The end of this Marriage, appointed on this day, in the intention of the Bridegroom, was not to make way for Christ's miracle: He never dreamed of any such matter; yet God so disposed of it. Thus doth the divine providence, powerfully over-ruling all things, dispose of our actions, to far other ends then we could ever imagine. So he disposed of Pharaohs daughters going forth to wash, as a means to save Moses from being washed and drowned in the water, Exod. 3. A sweet comfort in all our needs, when we can see nothing likely to yield us help. As surely Pharaohs daughters going out only to wash, in her purpose, could promise small hope to any Israelite of their deliverance out of their bondage: And yet to this did God turn it. In how little things can God lay the ground of his greatest works?

Quest. Whose Marriage was this?

Ans. Some have said John's the Evangelist, who upon the sight of this Miracle, left his wife, and vowing virginity, followed Christ: A gross fiction, rejected and refuted by Baronius himself. Yet it seems probable, that it was some of near kindred unto, or near familiarity with Mary. For that, 1. She is there beforehand: 2. Sits not down, but goes about, helping in things needful, as appears by this, that she could speak to Christ, to the waiters, and give notice of the failing of the Wine: 3. She is so ready to speak for them, that their credit might be saved: and lastly, the rest of Mary's, and Christ's kindred were there, verse 12.

The second Occasion of the Miracle, is Christ's presence, with his Mother and Disciples, and the ground of it, their Inuitation.

And Jesus was called also, as well as his Mother. Some think only for his Mothers sake: But no doubt, Christ being of an amiable carriage, and withal having raised up an expectation of himself in the minds of them all, was welcome for his own sake: His Disciples were invited also for his sake.

[Doct. 1] Christ coming into these parts but a little before the Marriage, and so not expected before, and coming with his train, is yet invited by the Bridegroom, or some of his friends; yea, and with him some five of his Disciples following him. It seems their provision was none of the largest, by the failing of the Wine: And yet they are not dainty to invite him, as fearing want of cheare. Surely good company makes good cheare: And where Christ, Mary, and the Disciples are, there is a feast even with bread and cheese. It is a foolish niceness to stand so much upon the belly, and such exquisite provision: Christ reprehended it in Martha. In feasting look more to the company, then to the meat.

[Doct. 2] The Disciples are not left out, either by the Bridegroom, or by Christ: Christ would have them go whither he went; so respectful was his usage of them, though but his Scholars, whereas many in this kind use their very Teachers basely and contemptuously.

[Doct. 3] Here we see the truth of that, Heb. 13. Marriage is honorable: Christ honors it with his presence, with his miracle, with his bounty. Let now the Papists make it a work of the flesh, which is yet omitted by S. Paul, Gal. 5. in his catalogue of the works of the flesh.

[Doct. 4] The Rhemists here note that Christ by his presence, made Matrimony a Sacrament: But he was present at Feasts, perhaps at Burials also, and diverse other things; Are these also Sacraments because of Christ's presence? There is required a word of Institution to make a Sacrament: Let them show any such here used. And if Christ did make it a Sacrament, why do they make it a work of the flesh? Are Sacraments works of the flesh?

As Christ was here invited to this Marriage, and [Doct. 5] so present corporally: so should all married persons labor for Christ's spiritual presence, and invite him to their Marriage, by making him the match-maker, and the bringer of them together; seeking each other by prayer, and use of means commended by him, and in a word, marrying in the Lord: He that marrieth in the Lord, marrieth also with the Lord; and surely the Lord will not, nor cannot, be absent from his own Marriage.

Here we see the lawfulness of Feasts and merry-makings, [Doct. 6] as upon other occasions, so especially of Marriage, Gen. 31. Judge. 14. Can. 3.11.

But here these Cautions must be remembered.

1. Remember Frugality, as here they did, as appears by the failing of their Wine. It is taxed in Nabal, that being but a country-farmer, he made a feast like a King, 1 Sam. 25.36.

2. Remember Charity. Let the poor be remembered: As Nehem. 8 10. Go eat of the fat, and drink the sweet; as if he had said, Feast, and make you good cheer, but yet see this caution following, And send part to them for whom none is prepared. And indeed Christ makes these the principal guests for feasts, Luke 14.13. But when thou makest a feast, call the poor, the maimed, the lame, and the blind: And therefore here he exercises Charity himself, in bestowing a great quantity of wine on them, that they might be the abler to show charity to others.

3. Remember Sobriety. Have a care of that, that neither in speech, nor in meats, or drinks there be excess, and riot. Therefore in this feast was there a governor, verse 9. whose office was to look, not only to the meat, but to the company, and to see good order kept, Prov. 23.1. At a feast we must put the knife to our throat, the knife of mortification, and so eat as not eating, and so rejoice as not rejoicing. 1 Cor. 7. It is commended in Ahasuerus his feast, Esth. 1. otherwise, in regard of the time, passing the measure of Sobriety, That no man was constrained to drink more then he would.

4. Remember Piety. Our meats should be seasosoned with the condiments of savory discourse. Christ's miracle, wrought at this feast, teaches so much: For miracles are seals of doctrine; and as he by this miracle made his disciples remember former doctrine; so thereby he took occasion (in all likelihood) to teach the same doctrine to others. At the least by this miracle he drew them on to the consideration of God's mighty power, and to fall into good discourse about it. Now if Christ thought a feast a fit time to work a miracle, surely we cannot think it unfit to talk of God's miracles, and the wonderful things of his Law, and with Sampson, Judges 14. to put forth heavenly Riddles, thereby iustling out vain, and idle prattle. Banquets in Latin are called Conuiuia, as one would say living together. Beasts can feed together, but men should live together as men; yea, as Christians, doing good each to others souls. This the Apostle commands, Ephe. 5.18.19. Not so to fulfil our selves with wine, but that we may be fulfilled with the spirit, by the means of holy hymns, and gracious conferences. But in many feasts, by the means of impure and adultrous songs, and speeches, the guests are fulfilled with the Devil; and so sitting down to eat, and to drink, they rise up to play, with those Israelites, Exod. 32.6. Holy speech is unsavory to many at meat, and all their cheer is marred with it: But it was Christ's fashion thus to besprinkle the dishes in all the feasts he was at, with this salt, as Luke 7. and Luke 14. &c.

Under this last caution I comprehend two Rules to be observed in feasting.

1 Rule. Christ must be invited to the feast, not corporally, as here, but spiritually. Now Christ cannot feed upon thy meat; Psal. 50. Will I eat the flesh of Bulls? But he can feed upon thy sobriety, upon thy good and holy speeches, Cant. 5.1. I ate mine honey-comb with mine honey, I drank my wine with my milk. If Christ be invited thou must not send him fasting from the table: See that thou provide for the chief guest of all, whatsoever thou doest for the rest; now thou knowest what his fare is. Surely there is no feast, but either Christ or Satan is invited to it, and provided for: But more is the pity, Satan is feasted oftener then Christ. Great ones, such whose favor may stead us much, are often and in great state feasted by us; how much more should Christ our Judge, to get his favor against the day of hearing? But alas no feast now unless Christ be shut out as a mar-mirth.

Now Christ must be invited, and be present at our Feasts in three regards.

1. As is already shown, to be feasted with the exercise of grace, in our Feasts.

2. To be there as the governor of the Feast, that beholding him by faith, his presence may keep us in awe: And therefore in Scripture is that phrase of eating before the Lord, Deut. 14. And Jude taxeth the Heretics, that in the feasts of Christians, They fed themselves without fear, Jude 12. They fed without all fear, namely of the great Master and moderator of the Feast, whose eye seen by faith, will drive away all revels and riot, all swearing, quaffing, healthing, and ribauldry from banquets.

3 Christ must be present at the feast, as Caput coenae, as the daintiest dish, the seasoner and relisher of all the rest, as the only joy of the feast. Surely set Christ aside, and all feasting is but as the devouring of ravenous Harpies: for Christ only gives us title to the creatures; and they only can have joy in their meats that can eat them, as it were dipped in Christ's blood. Rejoice, saith Paul, in the Lord, Phil. 4. not in the table, but in the furnisher, not in the feast, but in the founder. An Epicure, like a brute, tickles his senses with the pleasure of the meats, he never reioyces in that God that fills his heart with food and gladness, Acts 14.17. that gives him both meat, and mouth, and stomach to eat it.

2. Rule. As Christ must be feasted at our feasts, so must our Consciences also: Never feast so as that thou dash that continual feast of a good Conscience. As good reason in our feasts Christ our Judge should be remembered; so likewise Conscience our Witness: If both these be feasted, both will be with us. Drunkenness and Gluttony in feasting, sad and make heavy the Conscience, Luke 21.34. And thus many make the day of their feasts, to be a fasting-day to the soul, not affording it the least morsel to refresh it, but grievously wounding and wasting it: Of such it may be said, as the holy Ghost of the Israelites, Psal. 106.15. though in another sense, that in their eating, leanness enters into their souls.

In Christ's example Ministers may learn, that it [Doct. 7] is not unfit for them to be present with their friends at feasts: Ministers should be affable and sociable, and not of that austerity which makes men unfit to be conversed with, as it makes wine unfit to be drunken. Yea, how ever ancient Canons have condemned Ministers presence at Marriages, yet there is great use of it, namely, that their presence may keep men in compass. Therefore God under the Law, Deut. 14.29. took order that the Levite should be at the feasts. The eyes of the King in the throne chase away evil; so doth the gravity of godly Ministers eyes, and the graciousness of their speech keep out evil in feasts: as no doubt but Christ's presence here did. Fit then that Ministers should be present, but mark how, as Christ here, by doing some good. Among the ancients in Banquets ointments were in use, as we see in the woman breaking the Box of ointment on our Saviors head. Loe here how our Savior Christ in working a miracle did the same, break a box of most precious ointment on all th • ir heads, that s • nt forth the most sweet savor of his Divinity. Ministers then must bring their boxes of ointment to Banquets, and as they are entertained there in regard of their bodies, so to entertain the whole table with spiritual discourse, the meat and mirth of the soul.

Quest. Why is there not mention made here of Joseph?

Ans. It seems he was dead, for in the story never is he mentioned after Christ's being in the Temple at his twelfth year.

[ 3] The third Occasion. The failing of the Wine. We need not dispute how this came to pass, whether by the improvidence of the preparers, or for that there was d • fect of wine thereabouts, or by reason that Christ and his company were invited, as it seems, after preparation made. This is sufficient, God's providence did so dispose, to make way for the Miracle. It teacheth us contentation in all our wants: for how should God's power appear, if no weakness in us? How should the abundance of his spirit show it self, if no wants in us.

Thus much of Occasions.

2 The Preparations follow: they are Three.

• 1. On Mary's part.
• 2. In regard of the Instruments to be used.
• 3. On Christ's part, and the Wayters.

1 On Mary's part two things:

• 1. Her speech to Christ, with his Answer.
• 2. To the Wayters.

Her speech to Christ, Verse 3. They have no wine. Where we are to consider upon what ground she should thus speak to Christ: for he had not wrought miracles before. Ans. She had observed all those things that from his birth hitherto had passed, as is noted, Luke 2.19.51. She knew him to be the Messiah, and had heard no doubt, of the famous accidents at Jordan, and so doubted not but he was able to do this.

Mark in the Virgin, a pitiful and a tender [Doct. 1] heart: They were in want of wine, she comes and pleads to Christ for them. If she did this in want of wine, what would she have done in want of bread, or such like necessaries? Tender and sympathizing bowels beseem Christianity.

She doth not over earnestly in words press [Doct. 2] Christ, but only lays open the case, They have no wine, referring all to his discretion. Thus should we do in our prayers to the Lord, acquaint him with our wants: Lord, I want this, or I need that, but now leave it to the Lord to give it thee or not, in these temporal things; as the Leper, If thou wilt, thou canst make me clean.

Hence the Papists gather, that the Intercession [Doct. 3] of the Virgin with Christ, is more then vulgarly effectual. But of all places this is the worst to prove such a matter: for we see how he answereth, What have I to do with thee woman? showing that he did it not so much at her request, as of himself. But say this Miracle was given to the prayer of the Virgin, what singular privilege hath she gained hereby above those blind and impotent men, whom Christ healed miraculously, upon their requests? or above the Elders of the Jews, at whose intercession he heal • d the Centurions servant? This is common to all God's Children, to be heard in that which they ask lawfully, 1 John 5.14. And this is the assurance that we have in him, that if we ask anything according to his will, he heareth us.

Christ's Answer follows.

It contains a refusal of her request, for the present. Where we may consider, 1. The Manner of his refusal, not without some seeming sharpness, in the title he gives her, Woman, not Mother; and in the manner of his speech, What have I to do? &c. 2. The Reasons of his refusal: First, it was a matter not belonging to her; Christ was not to be directed, or put in mind by any, to do the things belonging to his calling: What have I to do with thee? q.d. What hast thou to do with me? Thou art too busy to interpose thyself, I know what is to be done without thee: So David uses the like speech, 2 Sam. 16.10. What have I to do with you, ye sons of Zeruiah? Secondly, Mine hour is not yet come; namely, to help this want of wine by miracle: Thou art too hasty.

By this then it may appear, that there was an error in Mary's speech to Christ: which what it was we may perceive by these words of Christ. First, in the word Woman, seems to be implied, that she presumed upon her being Christ's mother, and thought by privilege thereof to have obtained help at his hands. And therefore Christ not acknowledging her in this case for his mother, calls her woman. Secondly, she presumed too far beyond her bounds, to put Christ in mind of doing that that appertained to his function, as was the working of the Miracle: So much the words, What have I to do with thee? do import. As if he should say; Can I not do it without your intermeddling? The word Woman also, seems to import so much, as if he should say; Thou art but a woman, and it is not for women to intermeddle and to interpose themselves in these affairs. Thirdly, it seems that she in her petition only respected the credit of the Bridegroom, that he might not be shamed in this want of wine, if general notice were taken of it: Whereas Miracles have an higher end, and respect the truth of God, that it might be sealed by this means unto the hearts of God's elect: but Mary at this present regarded not this; They have no wine, saith she. Her care was all for that: she saith not; They have no faith. Her desire was for a supply of wine for their mouths, not of faith for their hearts. Fourthly, she made too much haste, she would have the miracle wrought in all the haste, presently, before the matter were known of the guests. This is implied, in these words; Mine hour is not yet come. Were it not for these errors, it might seem strange, that Christ that yielded miracles so easily to so many upon their requests, as blind, and lame, &c. should yet stick thus with his Mother, who never flatly denied any, save the tempting Devil, and curious Herod.

[Doct. 1] It is false then which the Papists teach concerning the Virgin: 1. That she was without sin, even venial, as they speak. Surely here either she or Christ must needs sin: she in the manner of her requesting Christ to work a miracle; or else Christ in reprehending her: But this latter is blasphemous, therefore the former is true. It is a seely shift, that this reprehension was for the example of others; So indeed ought all public reprehension to be: Doth it not therefore argue a fault in the reprehended? Neither is it evident that Christ spake this aloud to Mary: But as Mary going about the house ministering, came and spake as it were in her Sons ear: for as her desire was to save the credit of the Bridegroom; so it is not unlikely that Christ answered her on the same manner. 2. Alike true is that which they teach, concerning that prevailing power which she now hath in heaven: Will she be endured commanding in heaven, that would not be endured entreating on earth? Christ humbled on earth, would not acknowledge her for his Mother in matters pertaining to his office, but rancked her amongst ordinary women; how much less then will he do it now glorified in heaven? If it were possible she should so forget her self in heaven, as now on earth, should she not receive the same answer, Woman what have I to do with thee? But she her self now returns this answer to her Idolatrous petitioners: What have I to do with you? get you to Christ; as afterwards in this story she directs the seruitors to Christ only.

Christ's example teaches to prefer God's glory [Doct. 2] before all other respects of kindred, nearness of blood, &c. When our Parents, Wives, Children, or Husbands, would be means to hinder that, they must be no Parents, no Children, no wives, but mere strangers. Indeed great is the duty we owe to our Parents; neither, as Agustine says, did Christ come to this marriage to teach Children to despise their Parents: for he did this as God, and not simply as man; in which nature only he was subject to his mother. That which he had received of his Mother could not work a Miracle, namely, his Man-hood, but only his God-head, the glory whereof would have been obscured, if at her appointment the Miracle had been wrought, specially so unseasonably, before the fit time was come. Christ therefore, the perfect pattern of obedience to parents, shows us how far forth obedience to them is to be performed.

Mary in this action of hers, as we saw, witnessed [Doct. 3] both her faith in Christ's power, and her tender and loving heart towards the Bride-groome and the Bride; neither of which deserve blame: And yet with these was mingled somewhat that was faulty and erroneous, which Christ so sharply rebukes; So it is with the best: Under the love of that which is lawful, the Devil draws us to somewhat that is unlawful, and our best affections are spiced with some error or other.

[Doct. 4] It is the fault even of holy persons, to be meddling where they should be quiet; as on the contrary to be quiet where they should be meddling. What great need have we then to beg wisdom of God in all things?

[Doct. 5] In the words of Mary there appear no such errors, but Christ saw the thoughts of her heart. In prayer then look we not only to the frame of our words, but of our thoughts also and affections.

[Doct. 6] The Lord hath his times and set hours to bring things to pass in, before which they would be unseasonable: As here the provision of wine miraculously would have been unseasonable, if wrought before Christ's hour, in Mary's hour, at the first failing, before all the wine was spent, and general notice taken of it. The use of this point our Savior shows, in reprehending Mary's hastiness • by it: For if God hath set down the hours and the seasons of all things to be done, then it is fit that we should patiently wait, and not go about to prevent God's time. Mary's hour must be brought to Christ's hour, and not Christ's to Mary's. Mary's hour was quickly come, even as soon as the wine failed; but, Mine hour, saith Christ, is not yet come: I will have the matter notified to all, that so the glory of the miracle may be the greater. Therefore what ere be needs, If we believe, we will not make haste, Is. 28. For God is not slow, though he seem so to us: but he is most wise, then to work when the fit season, when the hour is come: And this hour is when things are brought to the last cast, and seem most desperate. Psal. 119.126. It is time for thee Lord to work, for they have destroyed thy Law. See Is. 33.9.10. Now will I arise, &c. to wit, now in this desperate case, spoken of in the ninth verse.

Thus much of Mary's speech to Christ, with his Answer. Now follows her speech to the Waiters, being the effect of Christ's answer to her.

Quest. How did Mary know that Christ would work the Miracle, and that he would use these men in doing of it?

Ans. When Christ said, Mine hour is not yet come, he implied, and any might gather, that it would come afterward: and there was the ground of Mary's expectation of the Miracle. That he would use these servants the Papists say she knew by the spirit of Prophecy: But 1. this speech doth not necessarily argue her certain knowledge of the manner of the working of the Miracle, but only a probable conjecture: and therefore it is as if she had said; If he say ought unto you, do it, what ever it be. And hereto reason might lead her; for to have caused wine on the sudden to have set it self, without hands, on the table, or to be brought in by strangers, would but have obscured the glory of the Miracle, and have seemed rather a juggling trick, then a true Miracle. 2. She might know it by a special work of the spirit of prayer, which in the act of prayer sometimes worketh wonderfully in the hearts of God's children, and giveth them strange and strong assurance of that they desire: As in David, in the midst of his prayers crying out, Psal. 6. The Lord hath heard me, he hath granted my request: And in Luther, who praying earnestly in his Closet, what time the Emperor and States sat in council about the Protestants, at that very hour when the Decree was made, that none should be troubled for the profession of the Gospel, came leaping out of his study, and cried amaine, We have got the victory. And the reason hereof is, because that as God knoweth the meaning of the Spirit, so the Spirit likewise that prays in us, knows the meaning of God.

[Doct. 1] Mary's patience in the quiet receiving this check of Christ is observable: She replies not again: she saith not, Though you have nothing to do with me, yet I have had to do with you, in bearing, bringing forth, and bringing up. Still silence becomes the reprehended of God. Peter commends all Paul's Epistles, 2 Pet. 3.15.16. and yet Paul sharply reproved him, and witnesseth that reproof in his Epistle to the Galatians, Gal. 2. And Job 4.16. I heard a voice in silence.

[Doct. 2] Her hope that she hath of the Miracle, notwithstanding the sharp check that could not but humble, is also observable. For all this check she knew Christ's affection towards her. Alas our weakness, whom the least ill word or look from the Lord is ready to crush! But true faith, even out of God's angry speeches, picks love: As the woman of Canaan out of the word Dog, Mat. 15. And here Mary out of these words, Mine hour is not yet come; words of denial, gathers hope. As Physicians put their Pils in Sugar, so God puts secretly some Sugar in his Pils, which true Faith will easily find out, and so causes us, like little children hanging about their angry mothers, to cleave fast to God frowning on us.

Observe also her humiliation, joined with her [Doct. 3] hope, and that two ways: First, she makes the ground of her hope to be nothing in her self, as before it seems she did, coming to Christ, as his Mother. It should seem that before, understanding by the Seruitors of the want of wine, she undertook perhaps more confidently to provide it, presuming upon her right over her Son: But now seeing her error by Christ's check, she comes to them as it were recanting, and acknowledging her own inability, and grounding all her hope on Christ, to whom she wholly refers them. Secondly, she humbly subjects her self and them, to simple obedience to Christ, Whatsoever he says, do. Hope therefore and Humiliation go together. Wicked ones humiliation is desperate; They cannot maintain any confidence in God's mercy: And their Hope is proud and presumptuous; for they see not their own unworthiness, so that they might go out of themselves, and build wholly on Christ: Neither in the things they hope for, do they humble themselves to obedience in the use of the means appointed by God.

[Doct. 4] The direction she gives to the Servants belongs to us all; To perform simple obedience to Christ in all things; his sayings must be our doings: No reasoning of the matter must there be: no enquiry as into men's commandments and speeches; but this must suffice, Christ hath said it. This is the blind obedience which Jesuits yield to their superiors, but it is the obedience that belongs to Christ. Many will do something Christ says, but not whatsoever he says.

The second part of the Preparation to the Miracle follows, in regard of the Instruments to be used, and the readiness of the six vessels wherein Christ was to work the miracle. They are described, First, by that they used to contain Water: Secondly, by their site, they were set there, as usually standing, being great and ample vessels, and not easily removed: Thirdly, by their matter, Stone: Fourthly, by their use, for the purification of the Jews; not that which was by God's appointment, but by man's, by the tradition of their Elders, Mark 7. And fifthly, by their quantity or measure, containing two or three firkins a piece. All this laid down,

It appears that the quantity of wine was very great which Christ here made; enough to have made hundreds of men drunk: Neither yet may we think that he would hereby favor drunkenness; but, First, to show his bounty to this married couple: Secondly, to prove the sobriety of the guests; for it is nothing to be sober when no means of drunkenness, the trial is in temptation: Thirdly, by astonishing their minds with the glory of the miracle, to draw their minds from their bellies, to higher meditations; so that if any were more intemperate at this feast, Christ's miracle was as a knife put to his throat; it was to stay and stop their mouths, and to set their minds on work, even on heavenly work: Fourthly, that as in the miracle of the loaves, there might be remainders, as monuments and memorials of the miracle.

The third part of the Preparation to the Miracle follows, respecting Christ and the Wayters. His commands to them, first, of pouring in water into the fore-said vessels: secondly, of drawing forth, and delivering to the governor of the feast: together with their obedience. All this laid down.

Christ at the first gave the repulse to Mary, yet [Doct. 1] she profiting thereby to true humility and repentance, and waiting patiently for Christ's hour, at length he gratifies her. We must not be discouraged if at first our prayers want success, and receive but harsh answers from God: So here did Mary's: so did the Israelites, fighting against Benjamin, Judge. 19. If with them we can make the true use of God's anger against our prayers, to discern the wants of them, to be humbled, to wait patiently, to hold out perseuerantly in prayer, our prayers shall not return home weeping in the end. God's use is sometime to rebuke, and then to reward our prayers; as with the Disciples, Mat. 8. First, he chides them for much fear and little faith; afterwards he chides the winds and the seas, and grants their desires.

[Doct. 2] It may seem a strange course which here Christ takes, beginning to provide wine, he first bids them fetch water. Alas, this was but poor comfort, when wine was expected, to call for water; and yet wine was then nearest, when the Water-pots were filled with water, even up to the brim: So oftentimes is comfort then nearest us, when our afflictions are at the highest. God works by contraries, light out of darkness, at the Creation; life out of death, glory out of shame, in the Redemption; the blind man's sight out of clay and spittle; yea, heaven out of hell: when he brings his children into heaven, he throws them down into hell. Never then be discouraged though Christ pour never so much water on thee: Look what thy Water is, that shall thy Wine be: what thy crosses, such thy comforts, Psal. 90.15. Comfort us according to the days that thou hast afflicted us, and according to the years wherein we have seen evil. 2 Cor. 1.5. For as the sufferings of Christ abound in us, so our consolation aboundeth in Christ. When Christ offereth thee Water to drink, be not afraid to take it, it shall be Wine in the drinking.

In the example of these servants so readily obeying [Doct. 3] in things that might seem so absurd and unreasonable, we learn our duties; to close up our eyes, to follow Christ blind-fold, as Abraham did, Heb. 11.8. He went out, not knowing whither he went. And here in this obedience did the power of Christ appear as well as in the Miracle: and this obedience was almost another miracle.

Here some Questions may be moved.

Quest. 1. What was this Governor of the feast?

Ans. Some hold him only as a steward or Caterer, to look only to the meats▪ But I think rather that he was as well to look to the guests, and to the order they kept; as the Modiperator and Symposiarcha among the Romans: Such happily were those officers, Esth. 1.8. Baronius out of Gandentius shows, that this governor among the Jews was a Priest: Such was their care to maintain good order in their feasts, which otherwise would have been full of profaneness.

Quest. 2. Why did Christ bid them carry to this Governor?

Ans. First, according to the custom: for the Governor did first taste, and then give to others: Secondly, his taste was fitter to judge, because fasting: Thirdly, to make way for the declaration of the Miracle, because he was ignorant of the matter.

And thus much for the Preparation to the Miracle.

The third Point follows, The Miracle it self, of turning the Water into Wine: where diverse things may be demanded.

Quest. 1. When was the water turned into wine?

Ans. Some think before it was carried to the Governor, in the very act of the servants drawing: Others think, after it was drawn and offered to the Governor.

Reasons for the former opinion are these:

1. Not only one pot-full was turned, which was carried to the Governor, but all the six vessels were turned.

2. Because it is said that the Governor knew not whence the wine was, but the servants did. But neither of these arguments are of force: for to the first I answer; That all the water in the vessels was turned into wine at that instant that the water drawn in the pot carried to the Governor was turned. To the second; That the servants drawing water for the Governor in an empty vessel, might well enough know, that if there were any wine, it must come out of the water-pots, by the conversion of that water they had drawn into wine. But I confess there is a further difficulty in this argument: for the servants might know whence wine was in the cup, after the discovery of the Governor, though it were water when they drew it; but before he had spoken something, they could not know that there was wine in the vessel delivered, had it not been wine when they drew it.

Reasons for the other opinion are: first, the words of the Text; The servants that drew the water knew it: Secondly, if turned before, their astonishment would have been such, that they could not but presently have spoken it to all the table: Thirdly, it commends the obedience of the servants the more, that as before they poured water into the vessels, so now at Christ's command they carry pure water to the Governor of the feast, not fearing his offense. But I leave it free to choose either of the opinions.

Quest. 2. How was it changed?

Ans. In an instant, as our bodies shall be at the last day, 1 Cor. 15. for this is the difference betwixt miraculous and natural works. Natural works are done slowly, and successively in space of time: the other are done in an instant. Physicians heal men in long tract of time, fair and softly; Christ gave them whom he healed perfect health at once. There is one only example contrary to this distinction of natural and miraculous works; namely, the miraculous restitution of the blind man, Mark 8. unto his sight by degrees: first, to see men as trees, &c. And it was for special end, to show both the greatness of our spiritual blindness, healed but by little and little, by degrees, and the greatness of his grace that worketh every particular increase of spiritual light in us.

Quest. 3. What kind of Wine was this?

Ans. It appears by the speech of the Governor, Verse 10. whose taste we may trust, that it was passing good: As generally the miracles of Christ were most exact and perfect, and far above the works of Nature. No natural wine comparable to this: and so no eyes so clear, no hands, legs, or other members, so strong and comely, as those which Christ restored. Nature his seruitor may bungle sometimes, but he the Lord of Nature doth all in print. Christ's Miracles were new Creations, and therefore we may well look that there should be the same commendation of very good, which was at the first Creation. Gen. 1.31.

Quest. 4. Why did Christ make this wine so passing good?

Ans. To set his mark as it were upon it, and to provoke all the tasters to a deeper admiration of his glory. Such is our stupidity, we are ready to pass by God's worthy works; therefore to prevent this, he imprints some notable remarkable quality in them, that may make them forever to be remembered As in his Wine, that is his mercies, there is a special goodness and delicacy that may make our teeth to water; so in his Vinegar, that is his judgments, there is a special tartness and sourness, that may set our teeth on edge. In the good wine, for the godly, a special relish, in the ill, for the wicked, a special tang, that it may easily appear whose finger had the tempering of the cup.

This our own experience will testify: In the Gunpowder-treason-traitors, some of them were hurt with powder themselves: those of the league in France, drew their swords afterwards one against another. And so strange was the judgment against Cain, that God was said to set a mark upon him, Gen. 4. So in mercies to his Church and children, they have had some special quality to commend them to the enioyers: As preferring them then when they have been despised and unjustly dealt with, as David to the kingdom, and Joseph to hi • dignity after affliction by his brethren and strangers, Psal. 118.22.23. The stone which the builders refused, is made the head of the corner: This was the Lord's doing, and it is marvelous in our eyes. In the other Wine we are forbid by Solomon, Prov. 23. to look upon it sprinkling in the glass, but upon this Wine we must. We must behold the sp • ciall prints of God's mercy, which, Psal. 68.24. are called God's goings. And Psal. 34. Come, and see, and taste how good the Lord is.

Quest. 5. Why did Christ work this Miracle at this time, and what aimed heat?

Ans. Besides inferior ends already touched, and other mayner ends noted afterwards, Christ might seem in this miracle to aim at these things.

1. To show his goodness and mercy: And this was common generally to all his miracles, that they were not like Moses his, of judgment and destruction, but of succor and relief. He once with his curse withered the Fig-tree, but therein he shown mercy, that he did not choose any man to give us a proof of his Justice, as full oft he did to show his Mercy, but a Plant. Another time he drave his enemies backward, but yet he gave them strength to recover, and come again towards him. This difference of Christ's and Moses his Miracles, implies a difference that is between the Law and the Gospel.

2. To show his Lordship and absolute power ouerall creatures; and therefore almost no kind of creature which he wrought not miracles upon. As upon men, their eyes, hands, feet, whole bodies, yea, their wills and affections; as causing the owner of the Ass to be willing to let him go to strangers demanding him: upon Angels, in the eiection and dispossession of Devils: upon b • asts, both upon the earth, making the foale of an Ass, though unbroken, to carry him; and in the sea, as in the fish, Mat. 17. upon the heavens, in the Suns eclipse at his death: upon the air, in the winds stilled: upon the waters, in the sea calmed: upon the earth, in her quaking: on her stones, in their rending: on her fruits, in the Fig-tree, and in the multiplication of the loaves, and here in the Wine. As therefore in the multiplication of the loaves, he shown that it was he that every year caused the corn to multiply in the earth, even of one corn an hundred sometimes; so here, that it is he that doth turn the water in the Vine into Wine, and so overthrows both the Bacchus and the Ceres of the Heathen. He is the true God of Wine, and of Bread, and of all the rest of the Creatures.

3. As in healing of bodily diseases his intent was, to declare himself the souls Physician; and in feeding them with the loaves, to be the nourisher of their souls, John 6. So here, in giving them Wine, to work natural gladness, to show himself the reuiuer and comforter of their souls, with the spiritual wine of the Promises, of peace of Conscience, and joy in the holy Ghost. Thus in some sort this wine might be of the same use to them, which the Wine in the Sacrament is to us; and indeed to some it was, verse 11. to the believing Disciples: otherwise, it was not the gracing of the feast, nor the providing for the guests appetites that he respected. In this sense we may say as the Apostle saith; Doth God take care for Oxen? so, doth Christ take care for men's bellies and appetites? To this meditation, by this miracle, he provoked them; and so wrought this Miracle, as Sampson put forth his Riddle, to draw away their minds from idle matters, and to employ them in the consideration of his glorious power.

4. To teach us that he is the Author of all earthly benefits and comforts: All which having lost in Adam, we cannot recover but in him. The wine, and all other creatures fail us, but in, and by Christ, we have right to them, and they serve us as their lawful Lord's, and not as they do the wicked, as usurping tyrants.

5. To show that he both can and will turn his Children's Water into Wine, gall into honey, bitterness of sorrow into sweetness of joy. To the wicked that are out of Christ, their very Wine is Water, and their daintiest drink is bitter, Is. 24.9. They shall not drink wine with mirth, strong drink shall be bitter to them that drink it. But to the godly contrarily, as a little for quantity is much, Ps. 37. so for quality, that which is weak & poor is made strong and hearty, as in Daniel's pulse, and the hard fare of many of the godly. Thus was brown bread and water turned into manchet and wine, to the Martyrs in prison: And no marvel, when the Prisons themselves were turned into Paradises, and the fires wherein they were burnt, into beds of Roses, as some of them professed. And as thus he can sweeten all our afflictions, so those that are in married estate, which it seems, this miracle, wrought at a marriage, might have some reference unto.

6. To show, that as the Wine was not made of Water, till all their own wine failed; so must we not expect Christ's wine, his spiritual Comforts, as long as we give our selves to carnal and earthly ones: As long as Egypt flower lasts, Manna is not rained.

The fourth Poynt follows. The Notification of it, laid down,

The Notification of it was in this manner, and by these means: First, the Governor of the feast his ignorance whence that wine was, and the Servants knowledge: Secondly, the effects both of his ignorance and their knowledge; of his ignorance, calling of the Bridegroom and expostulating with him for detaining the best wine till now; of the Servants knowledge, that upon the hearing of these words uttered by the Governor, and knowing with themselves what they brought, to wit, Water, being astonied, they declare unto them, that they filled water, and brought nothing but water out of the water-pots: whereupon, as it is further probable, the guests for their better satisfaction, rising to see the water-pots, saw them all full of wine. For the first.

Mark the special providence of God in the ignorance of this Governor: For by this means, through his admiration and expostulation, a way is made to the revealing of the miracle; and his commendation of the wine carries the greater credit with it, for that it appears he commended it not in any partial affection towards Christ, as being ignorant that Christ had anything to do with it: Whereby we learn how all things are wonderfully governed by God's providence, as may be most for his own glory. This ignorance of the Governor might seem a mere casual thing: for he being to look to things, never stood still, but one while was in one place, another while in another, going up and down: and therefore some wou • d have ascribed it to hap, that he should be away then when Christ bad the servants fill the wat • r-pots, and that he did not eye the servants when they drew it out of the water-pots, and brought it to him. But by this we see how God's providence did thus dispose of it purposely. This must teach us patiently to bear all things that befall us, and to be content if it seem good to God to detain the knowledge of some things from us, revealed unto others. Christ here used the Governors ignorance for his glory, as well as the servants knowledge.

For the second. His expostula • ion with the Bridegroom, for detayning the good wine till then, it is grounded upon the common custom then among men in their feasts: All men, that is generally, and usually, do first set forth good wine, and keep the worst till the end of the banquet.

[Doct. 1] Learn out of this commendable custom, the care that should be used in banquets, to maintain Sobriety; for therefore did they towards the end give them weaker wine, and more delayed with water, lest their brains might be overcome, and their mirth might turn into madness.

[Doct. 2] In this custom here mentioned, we have an image of the daily practice of the world, herein verefying the Proverb of a new Broome sweeping clean: Their first beginnings are goodly, and glorious, but the end is not answerable. Many hot professors, and zealous in their younger years, grow key-cold in their elder years. Therefore Eccl. 7. The end is better then the beginning. This deceitfulness of men, is also in their special callings: Many good Magistrates at the first, as Saul, and Ministers, as Judas, but they are best at first: afterwards comes the ill wine. Like Nebucadnezzers image, a golden head, and iron and clayie feet. This is the devils deceit also: First comes the sweet wine of pleasures, and delights; afterwards the judgments of God. God's children's, and God's own dealing are contrary: Grace in the Saints, at the first but a little grain of mustard-seed, grows at last to a great height: Their works, with Thyatira, are more at the last then at the first, and like unto wine, they grow better with age. The Wine of the spirit, in David, Moses, and Jacob, was strongest at the last, and made them in the end of their life, pour forth diuiner sentences then ever. So God hath given us now in the latter age of the world, the better wine of the Gospel, after the more waterish of the Law: So in this life he gives us wine alaide with much water, but in the life to come pure wine, joy without all sorrow.

The word [ 〈 in non-Latin alphabet 〉 ] in the ninth verse, which is translated have well drunk, is laid hold on by some that love to lay too fast hold on the cup, as though here were something in favor of drunkenness.

Ans. First, he that speaks is no authentical Author, and perhaps his judgment might be better in a cup of wine then in a case of Conscience. Secondly, the word signifies only a more liberal use of the creature to mirth and honest delight: So Joseph's Brethren are said to be drunken, Gen. 42. This is plain, Hagg. 1.6. Ye drink, and are not drunken; so is the word; and yet the sense is not so as we commonly take the word, for it is set down as a judgment of God upon them; now it is no judgment of God not to be overcome with drink, but a mercy: And the opposite of eating clears it, Ye eat, and have not enough; so in the other part, by not being drunk, is meant, by drinking not to have just content, either for necessity, or fit delight, whereas the sin of drunkenness is to drink more then is fit for either of these two.

Neither is it for nothing that the Scripture calls the utmost of that whereto we can or may lawfully go in drinking, by the name of drunkenness, the vice that is committed by excess in going further.

It is to teach, that even our lawful liberty when we use it to the full, is in great danger of corruption, and that therefore we ought to be so much the more wary, choosing as the Jews in whipping of malefactors, to give them one stripe less then they might; so to drink one cup less then we may. The heathen man said, that the first cup was for necessity, the second for health, the third for mirth, the fourth for madness.

Thus much for the Notification of the Miracle.

The fifth point follows. The Adioynt of priority.

The meaning is not, that it was the first of those miracles he wrought in Cana, but simply it was the first: As for the miracles he should work during his child-hood, they are idle fopperies: The end of miracles is to seal doctrine; but then he taught not, and therefore wrought no miracles. A miracle without doctrine is a seal to a blank: And if Christ before had wrought miracles, he should have been famous enough without John's bearing witness to him.

Object. His disputation at twelve years of age, his fasting forty days in the Desert, were miracles; and besides these, diverse other miraculous matters were wrought about the birth of Christ.

Ans. But these were miracles rather wrought upon Christ, then by Christ, and of thi • nature seems his Fast to be; his man-hood being rather a patient then an agent, and miraculously upheld by the God-head without food: Besides, that miracle was not public and in the eyes of others, so that it might declare his glory to them. Again, by miracles here are meant certain outward works apparent to the senses, wherein the order of Nature is altered. Now though his disputation, and so in the former Chapter, his telling of Nathanael where he was, were strange and miraculous, yet not such kind of miracles as these. And besides, that to Nathanael was more private, and not solemn enough, as this here was before so many.

The sixth point is, The effect of the Miracle: And that was twofold.

1. He shown thereby his own glory, verse 11. He shown his glory, that is, his God-head: for others though they wrought miracles, yet they did it by his power, and therefore called upon him for help: as we see in the Apostles. Christ wrought miracles by his own power, and therefore usually called not upon God in his Miracles, unless in the raising of Lazarus; and there he did it for special reason: First, by way of figure, to show how difficultly sinners that have lain long in the grave of sin, are raised up to newness of life: and therefore no such ado in the raising of the maid, and the young man not buried. Secondly, he did it for examples sake, John 11.42. I know that thou hearest me always, but because of the people that stand by, I said it, that they may believe that thou hast sent me. And these prayers are actions of Christ in regard of his man-hood, which is but the instrument of the God-head, in working the Miracle, and which may therefore desire the lively declaration of the God-heads presence. As for his prayer in the miracle of the multiplication of the loaves, it was for the blessing of God upon that they should eat, not for the multiplication. And if in some miracles he called upon God, it was to show that as Mediator he was inferior to the Father; as in other and greater miracles he did not call on him, to show that as he was God, he was equal with him. And therefore hence, Luke 6. virtue is said to have gone out of Christ, in working of miracles. Further, by the doctrine which Christ taught, and confirmed with miracles, it appeared, that by his miracles he shown himself to be God: for if he had lied, in saying he was God, such miracles as none but God can work, should not have confirmed his doctrine, but have confuted it rather, in the overthrow of his person.

Object. John 14.12. He that believeth in me, shall do the same things that I, and greater.

Ans. Greater in regard of the matter, as converting three thousand at one Sermon, which Christ did not: So Peters healing with his shadow, greater in regard of the outward show of the work, then Christ's healing with the hem of his garment. But now the manner is all, and so they are less then Christ's; for first, they did it not in their own names; and secondly, they did not, as Christ, preach any such doctrine, that they were God's.

The end of true miracles is, to glorify God. The [Doct. 1] Popish ones therefore are but devilish collusions, which tend to obscure Christ, and to glorify Saints, so that now Christ cannot be known among the Saints, as among themselves it hath been said. Maldonado himself wisheth us to suspect many of their miracles reported in their books, as being done without any just cause, to procure foolish glory rather to the doer, then any glory to Christ.

This which Christ makes the end of his miracle, [Doct. 2] must we make the highest end of all things, 1 Cor. 10.31. we may not do ought for our own glory, as Christ did for his: for he was God, and God should deny himself, if he should not in all things seek his own glory: But we are poor creatures, depending upon God, and because we are of him, therefore also for him, Rom. 11.36. For of him, and through him, and for him are all things. As in a circle, where the beginning was, there is the end; so God who is our Alpha, must be our Omega to. As we had our beginning from him, so we must return back to him, and end in him, as the Rivers that come out of the Sea return thither again.

2. The second effect is, And his Disciples believed on him, Verse 11. Those Disciples were mentioned Chap. 1.

Another end of miracles is, to confirm the truth of the Gospel, and so to work faith, John 10.38. Believe the works, and John 5.36. The works that I do bear witness of me. As the Kings seal makes us believe that that which is written in the Letter is his mind, so are miracles set to the Gospel, as God's seals. This meets with Popish miracles again, which are to corrupt the Gospel, and to draw us from Christ to Idols. In the dissensions among themselves, as about the conception of the Virgin, there were miracles and revelations pleaded on both sides.

Quest. How is it that Miracles now are ceased in the Church?

Ans. Because their special use was at the first, when the new, and never heard-of mystery of the Gospel was preached to the world, wholly averse from it, to provoke their attention, and make them willing to give ear to that doctrine that had such strange attendants: Otherwise they would never have heeded it. The principal use of Miracles was for unbelievers, 1 Cor. 14.22. Strange tongues are for a sign, not to them that believe, but to them that believe not: But now the Gospel being planted, and generally believed, there is no such use. Besides that, these seals of Miracles which God set to the Gospel at first, still remain in their print. We have the use of the first miracles: and it is better to believe without miracles, as it is to swim without bladders, or to go without crutches.

Quest. 2. These Disciples are said to believe before, how then are they said to believe?

Ans. First, because their faith was lifted up to an higher degree, so that in comparison their former faith was no faith: Secondly, in regard of a fresh and new act of their faith. Their small faith they had before, being as it were a sleep, was awakened and quickened by this Miracle. As a man that having gone stands still, when he goes again may be said to begin to go. Where we learn:

That where true grace is, there is a proceeding; though it be but weak, and can scarce creep, yet when God puts under it his stilts, his crutches, it will take the advantage of them, and will be going: Examine we therefore our faith by this; If it be more lively, after more lively and effectual means, as here this their faith after the Miracle. As we see how after some plentiful shower the grass sprouts forth lustily, that before was very short. 1 John. 5.13. These things have I written to you that believe, that ye may believe, namely, more strongly: So here did Christ work this Miracle before his believing Disciples, that they might believe. So should it be with Christians, after a good Sermon, after some special work of God's mercy or justice, to gather strength. A poor horse that goes slowly, yet when well baited and refreshed, will go freshly, and then we say, Now he goes, as if he went not before: So a dead fire, when quickened with the bellows, will cast forth a greater hear, & then we say, Now it burns, and yet it burnt before. A Christian must not be discouraged if he find some dullness, & deadness, & weakness in his faith, so be it when God comes with his bait, with his bellows, with his showers, he feel spirit & quickening. But then is the discouragement, when our faith sleeping, cannot be awakened with those blessed means God useth.

[Doct. 3] Only of the Disciples it is here said, that they believed upon the sight of this Miracle: Did not others besides see the Miracle? Yes, but God gave them not an heart to believe, as Moses observes in the Israelites, Deut. 29.4. only the elect of God profit & prosper by the means; by his word, Act. 13.48. by his mercies, Is. 26.10. by his judgments. Is. 26.9. Those Inhabitants there mentioned are the elect, for they only are the true inhabitants of the world; the wicked are usurpers. This is comfort to Ministers, when their labors take not, 2 Cor. 4.3. If our Gospel be hid, it is hid to them that be lost.

Hitherto of the Miracle of turning Water into Wine, the first part of the Chapter.

The second part follows.

The History of Christ's purging the Temple.

IN this History consider:

• 1. Time.
• 2. Occasion.
• 3. Purgation it self.
• 4. Effects.
• 5. Attendants.

1. The Time is implied to be not long after the other Miracle: for it is said ver. 12. that they went after these nuptials performed, to Capernaum, but staid not there long: and the reason is given, ver. 13. because the Passover was at hand.

2. The Occasion: and it was twofold; first, more remote, his coming up to Jerusalem, verse 13. Therefore Jesus went up to Jerusalem: which Christ did to show his obedience to the Ceremonial Law, whereto he had bound himself by Circumcision, Gal. 5.4. and partly also to take a fit time of working this miraculous purging of the Temple, and so making himself known to the people, now gathered from all quarters of the Land. Now if Christ were so careful an observer of God's worship, who needed it not as we do, what a shame is it for us to be slothful?

The second Occasion which was nearer, is laid down:

[Doct. 1] The sight of wickedness in those that are Christ's, ought to provoke in them their zeal and fervent indignation against it: As in Lot among the Sodomites, 2 Pet. 2.8. As in Paul among the Athenians, Acts 17. In Moses against the Israelites golden Calf, Exod. 32.19. In David, Psal. 119.136.158. But no example like to Christ's. As the cold of the air in Winter, makes in us our natural heat the stronger: so the wickedness of the ungodly is a whetstone to the zeal of the godly. The force of natural Antipathy is great, as in some men's stomachs against some meats, which no sooner seen but breeds a kind of loathing: Greater should be the force of our Antipathy against sin, and God's dishonor. Fearefull, when we can easily comport with the wicked, and digest their oaths, vanity and pride; This in time will make us like them, as Joseph swearing by Pharaohs life in Pharaohs Court.

[Doct. 2] Christ coming as a Judge and King into his own palace, to see what rule there kept, finds them in the midst of their disorders, and takes them napping as we say, even in the very deed doing. When God's whip comes to scourge the wicked, it shall seize upon them in their sins: As upon Belshazzar in the midst of his cups, and Nebuchadnezzar in the midst of his pride: So the Flood came upon the old world, in the midst of their worldliness and fleshliness: So Phinehas his dart upon Zimri and Cozbi, in the midst of their uncleanness: And thus shall Death and the last Judgment come upon impenitent sinners, Ye shall die, saith our Savior to the Jews, in your sins, John 8.21. The other and lesser whips of Christ, as it were of small cords, though finding us in sin, they will scourge us severely, yet not eternally, and happily to amendment: but the iron scourge, the Scorpion of Death, that never gives us over, after it hath once begun, it can neither mend us, nor end us, nor yet spend and wear out it self, as other rods do. Take thou heed then that Christ coming with this whip, find thee better employed then he did these men: Blessed is that servant whom his master coming shall find well doing. These men were found in a good place, but yet ill doing; and therefore the holiness of the place was no shelter unto them, no more then the horns of the Altar to Joab. So at the last day, happily many a reprobate shall be in the Church, hearing, it may be preaching, yet because doing good ill, it shall not serve his turn, no more then if he were found in the Stews, in the Ale-house, or at the Theater. Look we then to it, since we know not when Christ's whip may come, that we be in well doing: and think we when we are following vain pleasures, and haunting unlawful places, Oh, how if the whip of Christ should now come! If it be so terrible in the Temple, what will it be in the Tavern?

The third point follows: The action of Christ in purging the Temple.

In which action consider:

• 1. The manner.
• 2. The cause.
• 3. The ground of the manner he useth in purging.

1. The manner is, first with violence, and with force, in whipping them out, and in throwing down their tables: secondly, with authority and power, in making them yield both to his whip, to his words, and commands.

For the first, two things may be asked.

Quest. 1. Whom he whipt.

Ans. Both the men, & the beasts: Some think only the beasts, not the men. Their reasons are; First, The words may be so read, He drave them out, both sheep and oxen: But I answer, the words may better be read otherwise, And the sheep and oxen: Because 〈 in non-Latin alphabet 〉 , the masculine gender, doth not so well agree with 〈 in non-Latin alphabet 〉 the Neuter. The second Reason: He speaks to the Dove-sellers to carry away their Doves, so it is likely that he spake to the sellers of Oxen. Ans. Very likely so: But it follows not, because he spake, therefore he whipt them not, in whipping speaking, seasoning his corrections with instructions. The third Reason: It makes more to the commendation of the Miracle, that his very words, without blows, should drive them out. Ans. The Miracle is as great, that not only they are made to endure imperious words, but as they might take it, contumelious blows also, which are more hardly digested by free men, specially with a whip, that belongs to a dog. And surely the men deserved the whip more then the beasts. The poor innocent beasts, what could they do? It was the men that brought them thither: But this shows God's hatred against sin, which is not only against the author of sin, but against the matter and instrument, yea the senseless instrument abused to sin; As in his curse upon the Serpent, Gen. 3. A good meditation when God's wrath is against our beasts, our money, or ought else, which hath been sinnefully abused by us.

Quest. 2. Why whipped he, and so violently threw down their wares? For it may seem strange, that so peaceable and loving a Savior, on whom the Dove ere while descended, as though he had no gall, that he, that according to the Prophecy should not cry, nor lift up his voice, in his first entrance into the Temple, should deal thus boisterously.

Ans. Christ did this for many weighty reasons: And this scourge of Christ is like Aaron's Rod that budded, yielding us many a good consideration.

1. To show that Christ is not an honey God, made all of mercy without justice, as the world supposes, but he hath his rod to come with, as well as the spirit of meekness: and he is a Lyon as well as a Lamb, and an Eagle, as well as a Dove. Know thou therefore, and learn so much from this whip, that Christ hath a whip, and whipping-cheare for all refractary sinners, abusing mercy.

2. Christ would hereby teach us, that the Doves meekness must not make us Ass-like patient, or sheepishly simple and fearful: But though in regard of want of gall thou shouldest be a Dove, yet in regard of spirit, and boldness, and zeal for God, a very Lyon, not fearing the faces of the wicked, though never so many, but with much courage and confidence to confront them, and to show thy zeal against sin by taking punishment of it, as thy place gives leave. This was the Corinthians zeal against the incestuous person, 2 Cor. 7.10. Behold, what zeal, what revenge: And this was Moses his zeal against the Israelites, for the golden Calf. Excellently Solomon, Pro. 28.4. They that forsake the Law, praise the wicked: Yea, but might some say, I praise them not, I would things were otherwise, I dislike these and these courses, therefore I hope I am well. Nay, says Solomon, in the next words, They that keep the Law, set themselves against them. Not enough for thee to dislike their doings in judgment, but thou must oppose them, and show zeal, as here Christ did, by warring with them in thy place. Many faintly and coldly show their dislike against wicked men, as Eli against his wicked sons: But it is, to use Sophocles his comparison, as if in a festered wound or sore, the Surgeon should only blow upon it with his mouth, whereas there must be cutting, lancing, searching, burning, and the greatest violence that can be.

3. Christ thus beginning his office of preaching the Gospel, with so zealous a purging of the Temple, teacheth, that this must be the first work, to reform abuses, and thoroughly and effectually to purge out corruptions, before the truth be preached: Otherwise corruptions retained with the Gospel, will be to it, as Iuie to the Oak, as the Canaanites to the Israelites, as thorns to the seed. So in the health of the body, the first thing is to euacuate ill humors, which otherwise will corrupt all the good nourishment that is received. Miserable experience in many Churches hath verified this, how but a little corruption tolerated at first, hath been as leaven to sour the whole batch of the Gospel.

4. To teach that men are so set to maintain their gainful corruptions in the Church, as Demetrius his Temples of Diana, that no hope of a reformation by a vo • untary relinquishing of them. Unless God come with a strong hand, they will hold their corruptions, as fast as Pharaoh the Israelites. It must be the whip of Christ that must purge the Temple: So Grostead that renowned Bishop prophesied, that the reformation of the Church could not be, but in ore gladij cruentandi: And experience verified this in the beginning of the reformation by K. Henry 8. in the violent overthrow of the Abbeys.

5. Christ being afterward to be whipped himself, and so his Apostles, by the Jews, and other of his servants by other of his enemies, doth first begin to whip them, and that out of the Temple, as Lord of the Temple; thereby declaring his Kingly sovereignty in the Church, for the comfort of his Church: That howsoever sometimes he may seem, to let the whip go out of his own hand into his enemies, to afflict his own, and Churches back, yet when he will, he can take the whip into his hands, and scourge out those that trouble and defile his Church. This is our comfort, when Money-changers in the Temple, and Sheep-sellers, filling the Temple with their trash and trumpery, and whipping out of the Temple the true worshippers of Christ, that being annoyed and pestered with this filth, we may go to Christ, as the Lord of his Temple, and desire him to take the possession of it, to take the whip into his own hands, and to chase out these creatures with their cattle.

6. Christ by putting these corrupters of his Temple to the ignominy of the whip, whipping them out, like beastly curres, doth further show, how basely he doth account of all such wretches, that for their own back and bellies sake, maintain corruptions in the Church. Such men are like those base creatures that live upon corruption, and excrements, and putrifaction, as Rats, Mice, &c. So do these live upon the filth and corrupt excrements of the Temple. Though flourishing in outward wealth, they may think well of themselves, yet with God they are very dogs, and so he uses them. Like as a Gentleman, will scorn to fight with his sword with a base underling, having abused him, but will take a cudgel and thwacke him with it: So Is. 9.15. The false Prophet is as the tail.

7. Christ hereby shows, that in desperate and desolate times, when no help can be expected for his Church from ordinary governors, he will yet graciously visit his Church, and raise up some select choice instruments or other, induing them with extraordinary and heroical zeal and courage for the reformation of the Church. The Priests were generally corrupt, and how should reformation proceed from the authors of abuses? how should deformers be reformers? yet now Christ comes with his whip. In the like corruptions of Religion in this latter age, God raised up that heroical worthy, Martin Luther, and many worthy Princes, with their whips to drive the Mass-mongers out of the Temple.

Thus much for the violence used.

The second point in the manner of this action of Christ, is the power and authority, which is miraculously strange; insomuch as Origen makes this a greater miracle then the other of turning water into wine, where only the senseless creature yielded, but here the spirits of many hundred men are tamed: And Jerome makes it the greatest miracle that ever Christ did, that a poor stranger, in show but contemptible, should with the strokes of so little a whip, master so great a multitude: So that though they were sturdy fellows, and it was their gain and livelihood that Christ went about to depayre them of; yet Christ no sooner speaks and shakes his whip, but like a company of fearful Hares and Bucks, they all run away. In the maintenance of their trades, though never so unlawful, how full of stomach men are, Demetrius his example shows, Acts 19. And the Proverb is, that, The belly hath no ears: But yet if Christ speak to the belly, as here he doth to many greedy bellies, he will make it find ears and feet to. And the Miracle was also the greater in regard of the time, that it was now against the Passover, which was their great Mart, there being then such a general recourse of the whole Nation to Jerusalem, who all were to be their chapmen. No doubt, but as Jerome notes, there was a special Majesty, and awful grace in the very eye of Christ, that daunted them and confounded them, as wisdom makes the faces even of poor Christians to shine, Eccl. 8.1. Igneum & sidereum quid ex eius oculis radiebat. As sometime in Christ's eye there was a special alluring grace, that drew men towards him, as in the calling of many Disciples, that upon the first word followed him, and in Peters repentance, caused by the gracious aspect and cast of his eye: so sometimes again, a special astonishing glory, as here, and John 18. in driving backward his enemies.

[Doct. 1] If there were such power and terror in Christ's countenance, and speech, and whip of small cords, here in the Temple, in the days of his humiliation; oh how terrible shall his face be • o the Reprobate, when he comes a glorious Judge, in state and triumphing Majesty! How fearful shall his iron scourge then be! How powrefull shall that voice be, Depart ye cursed, whereby he shall drive them away from his Kingdom into everlasting darkness! As here these men could not stay when he bad them be gone, no more shall the reprobate at the last day, when that doleful voice shall sound in their ears, Go ye cursed.

By this Christ would teach us, how in the purging [Doct. 2] of the Church, he will make everything yield, and give way to his power. Here were Priests, Scribes, Pharisees, all allowers of these corruptions, a company of greedy Cormorants that lived altogether by these corruptions, yet not one of these dares quitch, not an hand lift up; feet running apace and obeying, not one hand resisting. This might be seen of late years, in the beginning of this happy Reformation here in England: Good Lord, who would have thought it possible that Popish Shauelings, so settled and rooted, that had such power and authority, and wealth withal, could ever have been so easily removed! Yet at the presence of Christ and his whip, how suddenly vanished they and all their baggage! Though as hills and mountains, yet they skipped as Lambs and Rammes, and at the word of Christ were flung into the Sea. This must comfort the Church ever in all vnlikelihoods of reformation: what though there stand never such mountains in the way? they shall all be turned into plains before God's Zerobabels. What though the Money-changers have gotten the possession of the Temple, and erect their chayres, and play reakes there? yet Christ's whip will come and take down their pride, and thrust them out of the Temple, as Hagar and Ishmael, for all their craking and usurping, out of Abraham's family with bag and bottle.

[Doct. 3] Christ speaking to them with such authority, whilst he whipt them with such severity, we may see that his corrections are not mute, but instruction is mingled to sanctify the correction, by showing them the cause of their corrections: And though Christ do not now speak to us with an audible voice, in his corrections, yet secretly he doth in the check and cry of our Conscience: As in Jacob, Gen. 35.1. in his present afflictions in the fore-going Chapter he admonished him of the disorders of his family. We must not only mind the rod, but the voice of it, and of God in it; Mic. 6.9. Hear the rod: And then, Blessed is the man whom thou chastisest and teachest in thy Law, Ps. 94.12.

The second point in the Action, is the Cause, why Christ dealt thus roughly with these men: For by reason of the far distance of many from Jerusalem, it was permitted them by God's Law, to sell their beasts at home, and to buy others, and therefore the sellers of Sheep and Oxen might seem to do a good work, to provide the Sacrifices in a readiness; and whereas there might be diverse occasions for exchange, as of gold for silver, greater for smaller, strange coin for the money of that place (for some of the Jews were dispersed into forreyne parts) to help this there were Money-changers. And what hurt is there in all this?

Ans. All the hurt was, that all these things were done within the Temple, a place of that holiness, that a vessel might not be carried through it; in which regard afterward he charges them with theft, for that they encroached upon a place consecrated to God, and profaned it with their merchandise. Now in this regard Christ had just cause thus to deal.

1. Because God was wronged, and robbed of his right: His house was converted to another house then he had appointed; of an Oratory made a Market-house. Where learn, what a fearful sin it is to profane holy things: If such a crime to rob God of a material Temple, which had only Ceremonial holiness, what then is it to rob him of his spiritual Temple, thy soul and body, and to make it a stye for Satan, as the unclean person and drunkard do? The like sin it is to rob God of his time, the Sabbath, to profane his word, by turning it to jests, and lots sanctified for matters of moment, to play and recreation; to convert goods given for the maintenance of God's worship, to our own private uses: All these are branches of this general of devouring things sanctified, Pro. 20.25. which is there said to be a destruction, or a snare, and so here proved, drawing forth Christ's whip to revenge it. See Achan's example in stealing the wedge of gold, that the Lord had appointed for him, Josh. 7. and of Belshazzar profaning but the cups of the Temple, Dan. 5.

2. Because here was horrible covetousness, that was the ground of all this, and that coloured with hypocrisy: Their pretence was godly, that all was done to further God's worship; but their end was the filling of their purses: First, in the sellers, that in this regard sold the dearer, because of the commodiousnesse, and perhaps also of the sanctity of the place, as though they were the fitter for sacrifice, because sold in so holy a place: Then secondly, in the Priests, because the sacrifices, wherein they had their parts, were offered more plentifully, and no doubt but they fleeced the merchants besides for their standing in the Temple.

[Doct. 1] No pretences of good ends can justify that which is forbidden by God. Things may not be used about God's worship under pretence of furthering, gracing, and adorning it, though in man's reason they may seem so to do, if God who knows best what will further and adorn his service hath forbidden it.

[Doct. 2] A fearful sin to make Religion feed our covetousness, and in the matters of God to be carried with such base affections as here these men: So Judas, Mat. 26. abused the color of his charity for his covetousness.

[Doct. 3] Corruptions, not only in Common-wealth, but in Church also, are from covetousness. Coue •••• nesse is the boldest pick-purse that is: It will pick God's purse, it will rob God of that which is his.

[Doct. 4] A fearful sin to seek out pretences to bear out our selves in our sins, that we may sleep securely in them, as here these men did; but what got they by it? These pretences and excuses are but cords of vanity, Is. 5.18. and will in the end procure us this whip of cords, which these men felt notwithstanding their pretences. The Devil and our own hearts are very witty to suggest some pretty sleight to may our sin seem lawful, when we have defiled things consecrated, as our bodies, the Sabbath, &c. and we satisfy our Consciences for the time, if we could satisfy Christ to, it were well, so that we might escape the Whip: But by how much the more cunningly we spin these Spiders webs, so much the harder doth Christ twist his cords to scourge us withal.

The third point is, the ground of this action: And that Christ shows in his speech of rebuke, ver. 16. Make not my Fathers house a house of merchandise. The Temple was his Father house, he was therefore, being the natural Son of God, the right owner and Lord of the house: So that the ground whereon Christ did all this, was special and proper to him, because he was the Son of God. See Mal. 3.1. The Lord whom ye seek, shall speedily come to his Temple.

The Temple being a figure of the Church, which [Doct. 1] is the house of God, 1 Tim. 3.15. This shows that Christ is heir and Lord of this house also. And reason good: for he built it, and compacted every stone together. The particular members of the Church are living stones of this house and Temple, 1 Pet. 2.5. and the whole Church is the house. Oh happy house who hath so happy a Master, that will not let it out to any tenants, Can. 8.11.12. but will continually reside in it himself, so watching over every stone, that it shall not go to any dilapidations, who will presently make up all the breaches. This is our comfort when we are weather-beaten: O Lord, we are thine house, thou hast built us, and founded us on thy Son: thou hast chosen to dwell in our hearts, Is. 66.2. Of whom should the house look to be maintained and repaired, but of the owner? This is a comfort in the second place, when unjust Lord's enter into the Church, and take possession of it, and usurp, as the Pope and his creatures: Christ hath the same right still to drive such out of the Church, as now he had to drive these out of the Temple. Take heed in the last place, how thou hurtest this house, or the least stone therein: Remember whose house it is. If in common houses profaned, the dead stones can cry out of the wall, Hab. 2.11. against their Masters, then much more in this house can the living stones cry unto their Master against their wrongers.

[Doct. 2] This plainly shows, that this fact of Christ is not to be drawn into imitation, because he did it upon this ground, as he was Lord of the Temple, by virtue of his Sonneship. Therefore the Rhemists grossly abuse this place, that hence gather the power of the Pope to punish offenders, even with corporal punishments, meaning depriving Princes of their Kingdoms. Verily if he alone can punish men corporally in the same manner that Christ did; if of himself without further help, he can master such a multitude of enemies, as here Christ did, and make them fly before him, let him take this power into his hands: But he will be wifer then to undertake such a business, for fear of fists about his ears. But if Christ did not whip so much as poor sheep-sellers out of the Temple, but by the power and privilege of his Sonship, how can the Pope, a man, a worm, and no God, arrogate power to whip Princes out of their Thrones, in which Christ hath seated them?

Alike is the error of others, who without special calling from God, take upon them to reform public abuses; for Christ did this as the Son of the Father, and King of the Church.

Quest. How far forth is this action imitable?

Ans. Men are either public or private: public, either in the Magistracy or Ministry. As for the Magistrates, they being Christ's vicegerents as God, in special manner the imitation of this fact belongs to them: for God hath given them the sword, not to let it lie rusting in the scabbard, but to strike; and he hath put the whip into their hands, to scourge withal: yea, Magistrates are the very whips of Christ, and so they must think, that the power of Christ is as an hand holding them fast, and enabling them to the whipping out of the Money-changers: And therefore hereupon should take special heart to themselves, as Hezekiah, Josiah, and other worthy Magistrates have done.

As for Ministers, the only whip they may use, is of their tongues, in powerful preaching against abuses: And as here Christ's whip of small cords, was more powerful then Hercules Club, or then any Scorpions, or wyre scourges; so the faithful preaching of the word alone, is oftentimes of all other means the most powerful; as in the Primitive Churches, destitute of the help of the Magistrate. This is that mighty thunder-crack, that causes Satan, with all his pack of corruptions, to fall down, like lightning.

As for private men; neither hath God tied their tongues, though he hath their hands: As occasion is offered they may show their detestation and dislike of corruptions: They may sigh, and pray, and supplicate; but other violence, save of their prayers to God, may they use none. And this is all they may do, in regard of public abuses: But now in regard of private abuses in their own houses and hearts, the case is otherwise; and here all are to imitate Christ's example: Every Christians family is a Church; The governors are to take the whip into their hands, and to scour the family of Hagar's and Ishmael's, as David, Ps. 101. So every Christians heart is a Temple of the holy Ghost, and therefore by the whip of severe mortification and repentance, he is to scourge out the secret corruptions lurking in his heart: And this is better then the Popish whipping, who by whipping themselves with a material whip, seem to show that they are like those Money-changers, that need the same whip to drive them out of the Church.

And of Christ Action, in purging the Temple, thus much.

The fourth point follows, The Effects of this this action. They are,

In the

• Disciples.
• Jews.

1. In the Disciples.

It made the Disciples, stricken with admiration of this fact, to call to mind that place of the Scripture, Psal. 69.10. The zeal of thine house hath eaten me up. Which words, as diverse others in the Psalms, are spoken both of David, as a type of Christ, zealous for the Tabernacle, and restoring the true worship of God, and of Christ, as typified by him. The sense is, The zeal of thine house, that is, for thine house, that thy worship may purely and sincerely be performed; hath eaten me up, that is, either hath consumed my very moisture and exhausted me, or else hath wholly turned me into fire, as things eaten are turned into the nature of him that eats.

Here consider two things:

• 1. The Occasion of their remembering.
• 2. The Scripture it self which they remember.

1. The Occasion was, the sight of this wonderful zeal in Christ.

The Children of God their conscionable reading [Doct. 1] of Scripture, hath seasonable remembering joined with it: Such places as have been long since read, and may seem to be forgot, yet when occasion is offered, shall come fresh to mind again, as in affliction, in trials, in sickness, and especially at death. As it is with reading the Scriptures, so with hearing of Sermons: Many a point heard long since, is revived by some special occasion or other. We may not look always to remember all things heard and read: Oh happy is he that can remember in due season! Better it is to forget presently upon reading and hearing, and to remember afterward upon just occasion, then contrarily to remember for the present, and to forget afterward, when the season of remembering is come.

[Doct. 2] We ought to be careful observers of the holy conversation and good example of God's Children; as here these Disciples of Christ: The reason is, because it is a means to remember us of the Scripture. The same light that shines forth in the Scripture, shines forth in the lives of the godly, and is reflected from it to our eyes, as from a glass: So that the life of an holy man is instead of an excellent Commentary upon the Scripture. And therefore in this regard they are said to hold forth the word of life, as the hand doth the torch, or the candlestick, or lantern, the candle, Phil. 2.15.16. It is good therefore to heed the holy lives of the Saints, and in them to see the truth and light of the Scripture: So did the Disciples here in this action of Christ's: So we are wished to do, Heb. 13.7. Seest thou not my servant Job? said the Lord, Job 1. He that goes in the dark alone, if there be any going in the way, that carries a torch, will be glad to look after him, and follow hard after him: so we, in the darkness of this world, should gladly look after these Saints, that shine as lights, holding forth the word of life. Indeed Christ's life had a special excellency, because the light shined as perfectly in it as in the Scripture: But alas, how little a portion of the Scripture-light shines in our lives? The case is the same that in the Sun-light and Moon-light, yet for our weak eyes this lesser and obscurer light is fit, and enables us the better to behold the other, that is clearer and stronger. As for wicked men, though some of them may have greater outward gifts then the godly; as many Mettals are brighter and more orient then the heavens: yet as those Mettals are not fit to convey the light of the Sun, nay, indeed they would stop it; so neither are these fit to shine the true light unto us: but first of all Christ, and then they that come nearest to him, are to be observed of us.

2. Point. The Scripture it self remembered; The zeal of thine house hath eaten me up: Where David's, and in his, Christ's zeal is set forth: First, by the matter of it; The zeal of thine house: Secondly, the manner, vehement and violent, like fire that eats up and devours that whereon it lights.

True Christians ought to be earnestly zealous for God's house, that is, the Churches pure reformation, that all things may be there according to the pattern in the Mount, that the worship of God may be sincerely, without the mixture of human corruption, performed: This is that here called the zeal of God's house. In every house, in every City and Society, the members thereof are zealous for the good thereof, and cannot endure the disgrace thereof, as Iaakobs sons could not the deflowering of Dinah; so Citizens are zealous for their liberties and privileges, and will stand out stiffly in the maintenance of them; and Scholars for their Universities and Colleges, wherein they have been brought up: How much more should we for God's house, that gave us our being in Christianity, that hath nursed us up in the knowledge of God? It is our prayer, Thy kingdom come, and we are but hypocrites, if zealously we endeavor not the advancement of this kingdom, by seeking the weal of Zion.

That we may profit the better by this doctrine, two things must be considered:

• 1. By what Effects this zeal is to show it self.
• 2. By what Rules it is to guide it self.

There are two principal effects of true zeal:

• Holy Patience,
• and Impatience.

1. Zeal is wonderfully patient in enduring ought whereby the good desired may be procured: As first, in the matter of worldly profits and pleasures, Zeal is even prodigal, for doing good to the thing loved. Thus Jezebel in her zeal to false worship to Baal, maintained four hundred of his Priests at her costs, daily at her own table; and this was the zeal of the Papists in their Superstition: This was the zeal of the Primitive Church, when for the good of the Church, they sold their possessions; and of the Israelites, when they offered so plentifully to the Tabernacle, that Moses was fain to forbid them. Then the Tabernacle devoured Lawne and Looking-glasses, Exod. 38.8. but now Lawne and Looking-glasses devour God's Tabernacle. Such then, whom their penny, their Ox, their Farm, keep from the Supper, they are zealous worldlings indeed, but cold Christians; zealous for their own houses, as those Jews, Hagg. 1. but cold for God's house. Such was Solomon's zeal to the Temple, in the great charge and cost he was at, and in neglecting other matters, as the building of his own house, which he did at leisure in thirteen years, because zeal to God's house made him first seek God's Kingdom, and make quick dispatch with God's house: Here was a patient zeal, that could so well endure the so long deferring of matters respecting his own content. Such was the woman of Samariaes zeal, in leaving her pitcher-pot; the Shepherds, leaving their flocks, Luke 2. Moses in forsaking Pharaohs Court; the Martyrs, in contemning the enticing offers of their adversaries, Cant. 8.7. If a man would give all the substance of his house for love, they would greatly contemn it: Such was the zeal of those that followed Christ, neglecting their own bellies; of the Israelites, that came up to the three feasts, from all parts, leaving their houses behind in danger, in regard of their enemies bordering upon them, and endured the toile of a tedious journey, and all nothing, because it was to come to God's house, and to see his face in Zion, Ps. 84. As Iaakobs long service was nothing, because of his love to Rahel. Thus Paul willingly neglected his stipend, and endured the toil of working, to sustain himself, only for zeal to the advancement of the Gospel. Zeal is fiery, and devours up all considerations of our own profit and pleasure: But alas, now not the zeal of God's house eats us up, in regard of worldly considerations, it eats not up our worldliness and voluptuousness; but these sins have eaten up, not only the zeal of God's house, but even the house of God it self. Christ, if he would have been quiet, might have had the favor of the high Priests, and so Elias of I • zebel, but zeal to God's house made them patiently to endure those losses.

2. Zeal is patient in an unweariable use of all means, for the good of God's Church, as we may see in those continua • l travels of the Apostles, and especia • lie of Christ himself, that never ceased doing good. And to this purpose serves that, Rom. 12.11. Feruent in spirit, serving the time, as some read it, that is, the occasion, neglecting no opportunity of doing good.

2. Effect of Zeal is also an holy Impatiencie, and grief, when things go ill with the house of God. And it shows it self thus: First, by growing more earnest when any go about to hinder it; as Lime burns the hotter when water is cast on it: So many love the parties they zealously affect, so much the more, by how much others discommend them to them. This was David's zeal for God's house, when Michel scorned him, I will be yet more vile, 2 Sam. 6. and Ps. 119.126.127. They have destroyed thy Law, therefore love I thy Commandments above gold, yea, above most fine gold. Secondly. by being exceeding angry with those that are the cause of the Churches hurt, and showing our anger, as here Christ against these men: So did Nehemiah, Remember them O Lord that defile the Priest-hood, Nehem. 13.29. So did Paul, I would to God they were cut off that do disquiet you, Gal. 5.12. Such was Moses his zeal, in breaking the golden Calf, and the two Tables: So Elias shown his zeal, in opposing the Priests of Baal; and Apollos the Jews, in public disputation, Acts 18 28. Zeal is full of heat, and fits us for action and contention, and will not let us sit still with the cold sluggard. Thirdly, in not respecting any man's person, that doth any way hurt the house of God; as Levi, that girt on his sword, and knew n • ither father nor mother, Deut. 33.9. Here was Eli's want of zeal, in tolerating his sons, that defiled God's worship; and Iaakobs, in tolerating for a while, Rachel's Idols. Asa his zeal was herein famous, for not enduring his own mother in her Idolatry, 2 Chron. 15.16. Such was Christ's zeal against Peter, calling him Satan, when he dissuaded him from suffering. Fourthly, in distasting our own private comforts and felicities, till the house of God be in good estate: So did Nehemiah, Neh. 1.4. and David, 2 Sam. 7.2. and Psal. 132.1. Lord, remember David, with all his affliction': and so did Uriah, The Ark and Israel are in Tents, &c. 2 Sam. 11.11.

Thus are we to try our zeal: but alas our remissness for God's house, how great it is! All seek themselves, and none that which is Christ Jesus, Phil. 2.21. We are fallen from our first love, and become politique Gospellers, and luke-warm Laodiceans; and such with God are worse then key-cold, Reu. 3.15. Such must be spewed out of God's mouth. Zeal to God's house, to his Sabbaths, to his service, to his word, is a mere stranger, and scarce known: Most, in matters of Religion, are of Gallio's temper, Acts 18.14. All our Religion is mere formality, and merely ceremonial, in outward coming to Church: But alas, how poor, how heartless are our devotions! And Cursed is everyone that doth the work of the Lord negligently, Ier. 48.10. The Kingdom of heaven is far from suffering of violence, and few are those violent ones that take it by force: Who is spent, and eaten up with zeal for God's house, when he sees how Papists, Atheists, Machiauels, seek the overthrow of it, and wicked worldlings defile it? The unclean person is eaten up with his zeal to his lust, and quickly spends himself: And how lean doth the covetous wretch often grow with his zeal to the world? But who grows so with zeal for God's house? And yet here, when the body is thus spent, there is some recompense in the fatness and flourishing of the soul, whereas in the other zeal, leannes enters into the soul also. The affection of zeal as it is most excellent, a lively, stirring, and active affection, so God that gave it us, looks that it should be bestowed upon the best object, that is, himself, his house, and religion. God seeks such worshippers, John 4. as worship him in spirit & truth, not coldly and ceremonially. Surely it is observable, that God did never choose any to be a special instrument of his glory, but he graced them specially with zeal: As in Moses the meekest man otherwise, yet in his first beginnings how did zeal show it self in slaying the Egyptian? Yea, zeal in the matter of Religion, though wrong and erroneous, yet is better then that cold moderation of Neuters and worldlings: for these God rejects as unfit, but the other he calls to him; as Augustine notes of Peter, how after Malchus ear struck off in a zeal, though erroneous, yet was he advanced to the Apostleship: And the like of Paul; Pauli Ecclesiam persequentis saeuitia syluestre vitium erat, sed magnae fertilitatis indicium: Paul's cruelty in the Churches persecution, though a wild weed, yet an argument of future fertility. A zealous Papist, in some sort is nearer God, then a dead, a drowsy, a formal, and an heartless Protestant: for to speak truth, such a one is of no Religion, and indeed in heart an Atheist, and therefore is further off then he that doth heartily embrace a Religion though corrupted; for when he comes to see his error, what a worthy Gospeller will he prove, as Paul did?

2. Poynt. The Rules by which Zeal must be guided. They are these.

1. It must be according to Knowledge: It is fire, and in fire there is light as well as heat, Rom, 10.2. Herein Paul censures the Jews zeal, that it was not according to knowledge. And such was Christ's zeal here, for he renders a reason of that he did, & shows on what ground he did it, My Fathers house.

2. It must be with Wisdom. Fire is a dangerous matter, if in a fools hand, what hurt may it do? Though we must be zealous for the truth, against all manner of corruption, yet wisdom must so govern our zeal, that we disadvantage not the truth, by an over-hasty and unseasonable zeal. Paul was zealous, no doubt, against Diana at Ephesus, and yet wisdom so moderated his zeal, that he spake not ought particularly against Diana, but only delivered the general doctrine, that they were no God's which were made with hands: for he saw if he had done otherwise, he should have kindled a fire in Gunpowder, that would have set the whole Church of God on fire, and have marred all. Zeal is an earnest desire of gaining and obtaining something, and therefore needful there should be wisdom, to teach her what are the likeliest means to gain it: And if silence and moderation may be a mean, Zeal will make us for a time forbear; and, as the Mariners in the tempest, to yield to it for the time, who yet are zealous enough to return home: And he were a foolish Mariner that would offer to strive against the temp • st, lest otherwise he should be thought to have no mind of returning home. I have seen the Water-men, the tide being contrary, when they would have come to a place on the other side of the river, to have rowed past it a great way, as though they had had no meaning to come at it; and then, having had the advantage of the tide, they have gone over so much the eassier: The like ought to be the wisdom of godly zeal. An excellent example have we in Moses, right zealous in slaying the Egyptian, and in a desire of rescuing the Israelites; but when he saw the Israelites understood not his calling, and what was the cruelty of Pharaoh, he gave place to the tempest, and reserved himself for fitter times. A wise man must consider, not only what he ought to do, but what can be done.

3. It must be with Love, that the fire of our zeal may be a warming zeal, a comfortable and a profitable fire, not an hurting and a devouring one: As the Disciples was, Luke 9. in calling for fire against the Samaritans. Fire purges out the dross, but burns not the gold: So the fire of our zeal must direct it self only against men's sins, not simply against their persons: as Christ, Mark 3. mourning for the Pharisees, when in zealous anger he was incensed against them.

Mark here further, that the Disciples were able to judge aright of this action, and to behold the zeal of our Savior in the same: Many are iniudicious, sometimes taking zeal for madness, as those Princes, 2 Kings 9.11. and as Eli, Hannaes fervency in prayer, for drunkenness; and Joseph, the conception of the holy Ghost in Mary, for an adulterous conception: And contrarily, sometimes the Devil transforming himself into an Angel of light, madness, frenzy, and the wild-fire of heady and intemperate affection, is taken for the spiritual fire of zeal. We take it for a shame to be cosened in things of this life, and we all labor for judgment to know good from bad: How much more should we labor for judgment here?

2. The second Effect follows, of Christ's miracle in the Jews, that they contentiously quarrelled with him, demanding a sign to approve his authority for this action.

Then answered the Jews] either to his action, or to his words used before, Take these things hence. The Jews.] That is, some of the chief, that were in place and authority.

[Doct. 1] Mark how these wretches demand a miracle, when they had a miracle already: What greater miracle could there be, then this eiection of so many out of the Temple? So the Jews, after the miracle of the loaves, demand a sign that they may believe, John 6.3. What sign showest thou, that we may see it, and believe thee? Had they not before seen the sign and miracle of the loaves? So the Papists, they demand a miracle of us, and yet they cannot but see a miracle, even this; that Luther and Calvin have whipt them out of the Temple, that their Dagon hath even fallen down before God's Ark, that we God's Israel, have been delivered out of their Egypt; I say, this restitution and success of the Gospel in this age, is a miracle beyond all exception.

In reformation of the Church there will be opposition, [Doct. 2] as here against Christ: So found Nehemiah in building the wall. For Satan is loath to be cast out, and therefore rages and foames. When he was to be cast but out of one man in the Gospel, how did he rage and take on? No wonder then if he rage much more, when to be cast out of the whole Church. We must not then be discouraged with oppositions, but rather be assured thereby that the work we go about is God's.

Note the impudency of these wicked men, to [Doct. 3] answer Christ thus resistingly, even then when he shown his glory and his power: So likewise, Mat. 25.44. even at the bar, and before his throne, they dare contest with him, When saw we thee an hungry? &c. And so ordinarily it fares with them, even then when Christ scourges them with his rods, they use to murmur and dispute against him.

Christ's answer to this demand follows.

By the Temple he understands his body, ver. 21. that is, his human nature, because it was figured by the material Temple, as being that wherein the God-head dwelt bodily.

Destroy.] That is, if ye shall destroy: as Prov. 25.4. Take away the dross from the silver, and there shall proceed a vessel for the finer, that is, if ye shall take away the dross, &c. And Eph. 4.26. Be angry, but sin not, that is, if ye be angry, &c.

Quest. Doth not Christ equiuocate with them?

Ans. Without any cozenage: for the words literally taken, promised a sufficient miracle: and by this the Jews are tried what they would do; and withal, their wickedness is thus punished, purposely, by this obscure speech, as Mat. 13.13. Christ did therefore speak in Parables, that seeing they might not see, and from them that had not the true grace of God, might be taken away that they had, even the outward means of the word, while it was so preached to them: as Aristotle wrote his eight Books of Physickes, that it should not be understood. And thus doth Christ still govern the tongues of his Ministers, that they should speak as it were a strange language to the Reprobate: They accuse the Ministers instead of their own sins thus punished.

Quest. Was the body of Christ severed from the God-head by death, because he says here, the Temple was to be dissolved?

Ans. His humanity was dissolved, that is, the union between his body and soul, yet both of these still subsisted in the person of the Son, when by death they were severed. Reasons.

1. That which properly belongs to the humanity, is not spoken of whole Christ, but in regard of the union of the natures: Now it is said of Christ, that he was buried, which properly belongs to one part of his human nature, his body; and therefore his body dead in the grave, remained united to the second person.

2. Here was the efficacy of Christ's death and burial, that it might be said, that God died and was buried.

3. Christ was but once incarnate, whereas if death had dissolved this union, there must have been a second incarnation in the re-union of the natures.

4 The dead bodies of the Saints remain united to Christ: Hence they are said to sleep in Christ, 1 Thess. 4. and Exod. 3. I am the God of Abraham, &c. Therefore much more Christ's dead body remains united to the God-head.

5. Rom. 11.29. The gifts and calling of God are without repentance: If our Adoption cannot be overthrown, much less the union of Christ's humanity with the second person.

6. The preservation of the body of Christ from corruption in the grave, euinces it, for by this union it was, that his body saw no corruption: His God-head embalm • d his body.

Object. If the body united to the soul cannot die, how then when united to the God-head?

Ans. There is not the same reason: for the God-head doth not give life as natural forms, which work necessarily, but an efficient working voluntarily. By this appears a difference between Christ's body and ours in death: for Christ's had a subsistencie and a personalitie in the person of the Son in death: Ours have none at all then.

This answer of Christ, is set forth by the twofold effect thereof.

1. In the Jews, who still caviled.

As though God's infinite power could not work infinitely, and do that in an instant, which a thousand worlds could not do in a thousand years: But hereby they shown with what mind they demanded a miracle before, when Christ promising them one they will not rest. The perverse spirit of man will never be satisfied whatsoever his pretences are.

In this answer of theirs the Evangelist observes ignorance, in misinterpreting our Saviors words.

Scripture then interprets it self, Nehem. 8.9. And they gave the meaning by the Scripture it self. So reads Junius.

The Scripture interprets it self three ways.

[ 1] 1. By annexing a manifest and plain exposition immediately following: So here, and John. 7.38. Reu. 1.20. So Is. 5. the Parable of the Vine is interpreted: and Mat. 13. the Parable of the Sower, and of the Tares are opened: Hitherto refer all exegetical speeches, wherein one word expounds the other. Is. 44.3. Gen. 18.20.

[ 2] 2. By other places of Scripture wherewith it may be compared. And that:

• 1. Either with the main current and tenor of the doctrine of the Scriptures, The Analogy of Faith, Rom. 12.6. set down in the ten Commandments, the Lord's Pray • r, the doctrine of the Sacraments, and the Articles of the Creed.
• 2. Or else, with particular places: As,
  • 1. When the same places are repeated elsewhere: as when the places of the Old Testament are cited in the New, which for the most part is with some exposition: So, Gen. 13.15. cited Gal. 3.16. And, Deut. 6.13. cited Mat. 4.10. And, Gen. 2.24. cited Mat. 5.19.
  • 2. When compared with like places, either in regard of matter, or words, or both: Thus the meaning of one Evangelist being obscure, is often gathered by collation with the rest handling the same thing. Thus Mat. 4. Christ interprets that place, Psal. 91. alleged and depraved by Satan, by Deut. 6.13. So Mat. 19. the Law of Moses concerning divorce, by Gen. 2.24. So Paul is said to confute the Jews, confirming, 〈 in non-Latin alphabet 〉 , that this was the Christ, confirming, that is, as Beza notes, demonstrating it by comparing one testimony of Scripture with another. Thus may we expound John 6.53. by comparing it with John 4.14. The places and phrase alike, which being spiritually understood in the one place, why not in the other: So, John 3.5. may be expounded by John 7.38. Is. 44.3.
  • 3. When compared with places unlike in show, as John 6.53. with the sixth Commandment. So that Mat. 5.30. is against the literal sense of the sixth Commandment, and therefore to be understood spiritually. So that place, John 14.28. compared with John 10.30. shows that the first is to be understood of Christ in respect of his humanity.

[ 3] 3. Scripture may be said to interpret it self, by transfusing into us that spirit which is in it self, whereby we may be able to understand it: Excellently Bernard; Thou shalt never enter into Paul's meaning, except thou hast drunk in Paul's spirit; nor ever David's meaning, without David's affection. When the Spirit works in us the experience of these things, then shall we understand: As John having the gifts of the holy Ghost, according to Christ's promise, was able to interpret that speech of Christ's, John 7.38.39. This spake he of the Spirit which they that believed in him should receive. We need not therefore run to Rome for exposition of Scripture; we may have it, not only better cheap, but far better from the Scripture it self.

And this is the effect of Christ's answer to the Jews.

2. Effect in the Disciples. In them it wrought otherwise: for howsoever at the first it seemed a Riddle, and wrought nothing, yet after Christ's resurrection they called it to mind, and thereby (when once they understood the meaning of the speech by the event) they were confirmed in their faith of the resurrection. This is set down.

In which words two things.

1. The Time when they vnderstandingly remembered this speech: As soon as he was risen from the dead.

2. The Fruit of understanding and remembering it then: And they believed the Scripture, &c.

For the first. Thereout we learn:

That the best Commentary upon dark and [Doct. 1] obscure places and Prophecies, such as was that speech, Destroy the Temple, &c. is the event and accomplishment of them: As when that speech was fulfilled in the death and resurrection of Christ, then the Disciples understood it. Dan. 12.9. Go thy way Daniel, the words are closed up, and sealed, till the end of the time. And surely, for the Disciples here, it was no marvel if they understood it not before, when they understood not Christ speaking plainly without metaphor of the same matter, Luk. 18.34. This also we see by experience in this age, wherein the Prophecies of the Revelation, being many of them fulfilled, are very clear, and easy to be understood, which in former ages, could not be understood of the great and learned Fathers of the Church. As in Prophecies, so in Promises, the accomplishment is a great help to our understanding: In the midst of affliction, poverty, and disgrace, the promises of comfort, peace and glory, seem strange sayings, but when the event comes, then shall we full well understand them. Hence we may see, that many things in Scripture, shall not be understood till the life to come, when the Scriptures shall have their full complement; specially those promises of the glory of the life to come: for as Grace, so neither Glory, can be known, but by experience.

[Doct. 2] That God hath his times for the revelations of his truths: As the time after Christ's resurrection for this point here; so for other truths, at least the clearer manifestation of them, he reserved this latter age. No reason therefore to build too much upon the Fathers, because every day this Sun mounts higher then other: and pur-blind eyes at high noon will see that that the sharpest eyes will not discern in the duskish dawning of the day.

[Doct. 3] Mark how the word of God, not understood in hearing or reading, may yet be profitable, and in time shall be remembered for our use: as here the Disciples understood not Christ when he spake, three years after they understand, and call it to mind, and profit exceedingly by it. The word is like seed, it lies hid, and rots in the ground, and it is long ere we see it sprout forth: It must teach us, not to neglect such things we understand not in hearing or reading, but with Mary, Luke 2. to lay them up in our hearts. As a frugal house-keeper doth not throw away everything whereof he hath not present use, but lays it up, as knowing he may hereafter have some use of it. It serves also to comfort both Minister and people, when to their grief they see for the present no good is done. The new birth of some, is like the birth of the Elephant, fourteen years after the seed iniected into the womb: That seed of the word, whereof some Christians have been begotten, hath been sown in the furrows of their hearts more then fourteen years before their birth.

The second point is the Fruit of their remembering and understanding: And they believed the Scripture, and the word which Jesus spake. The sense is, they believed the Scripture teaching Christ's resurrection, more fully then before: So before, Vers. 11. And seeing both the event and Scripture to agree with Christ's words, they believe Christ's words.

The event of Prophecies a notable confirmer [Doct. 1] of faith, Is. 34.16. And this, among many other arguments, serves to prove the Scriptures truth. Is. 41.23. The Lord proves himself the true God, and the Idols false God's from hence.

The excellency of Scripture, and the infinite [Doct. 2] authority it hath: Though they had Christ's own words which they hear, and his Resurrection which they saw with their eyes, yet first they believe the Scripture, and trust it before their own fight, and before Christ's own words: So 2 Pet. 1.19. We have a more sure word of the Prophets. More sure then God's own voice in the Mount, of which he spake before. Though in themselves they be of equal authority, yet it is the Scriptures that God hath sanctified for an everlasting Canon for his church. Search we then the scriptures. John. 5.39.

5. The fifth point followeth. The Attendants wherewith he graced this Reformation, which were certain miracles then wrought, not mentioned here; but in the second purgation of the temple, related by the other Evangelists, who make mention of setting the blind and the lame in the Temple, in st • ad of those Merchants cast out, and healing of them.

These miracles are set forth by their effect. Faith in the people.

What this faith was, John shows us: First, by the ground of it, that it was only grounded upon miracles, which declare God's power, but true Faith builds upon his mercies and goodness also: Secondly, by Christ's judgment of it, shown by his carriage towards these men, that he would not trust them, nor familiarly converse with them, with the reason why, viz. because he knew the frame and constitution of their hearts, and that of himse • fe without relation from others.

Men going far in faith and religion, may deceive, not only others, but themselves also. These men did not grossly dissemble, for then no commendation of Christ's Miracles here given, when said, that on sight of them, Many believed in his Name. They did not only profess, but did think indeed they believed as they professed: So it is with many, as with a drunken Stage-player, that in his drunkenness acting a Kings part, thinks himself a King indeed: Thus were the Israelites deceived in themselves, Psal. 78.57. where their harts are compared to a deceitful bow, that causes the arrow to fly clean another way, then the mark whereto the eye leueld it. Many being heated with some special work of God in his judgments, as Pharaoh; or wrought upon by some Sermon, as those Jews, John 6.34. seem to look towards Faith and Repentance, and begin it in their own opinion; but their deceitful hearts carry the arrow of their purposes clean from the mark. But as the heat which is got by exercise, is better, and more lasting, then that which comes by sitting by the fire: so the heat of grace, which is wrought in the godly by the practice of godliness, is better then those sudden passions wrought by some special work of God; as in these men here heated with the fire of Miracles. The Parable of the stony and thorny ground, Mat. 13. Saul, Jehu, Judas, Alexander, Demas, and Nicolas, Act. 6. are all examples of this deceit.

Use 1. To terrify non-professors, who seeing the falls of many that made profession of Religion, begin to exclaim against Religion and profession: They should exclaim rather against themselves, for such temporary professors are far before them in knowledge, practice and affection. And yet if they have deceived themselves, and God hath left them, what shall be their end that come so far short of them?

Use 2. To make the best sift, and try his own heart, and to work out his salvation in fear and trembling. The reason of this deceit is, because men know not their own hearts, but are like sick men that are ready to die, and yet think themselves sound, and like to live long. We must therefore labor to know our own hearts: This we shall do by a serious and strict examination of them by the word of God, which is the looking-glass for the heart, James 1.23. And here specially examine thine heart concerning the foundation of thy Religion: for Luke 8.46. the foolish builder builds without a foundation, that is, without a sound one. In the beginning of Christ's ministry many saw him to put down the wicked Priests, and withal they looked for great matters of him in his temporal Kingdom; and this was the ground of their believing in him: Covetousness was the foundation of Judas his profession, and so of Simon Magus his: And so was it in many in the first beginnings of Reformation, they saw the grossnesse of Popery, and withal looked to raise themse • ues with the ruins of Abbeys and Monasteries. A sound Christian, as in doctrine, so in life, may build bay and stubble upon a golden foundation, but to build gold upon a foundation of hay and stubble, thus do only unsound Christians. As the good foundation of the former will happily overthrow in time the hay and stubble of their corruptions; so the ill foundation of the latter, must needs unhappily ruinate all the gold and precious stones of their Religion, Faith, and Zeal: for when there is no proportion nor agreement between the foundation and the building, down comes all in time.

The privilege of true Faith. As it trusteth [Doct. 2] Christ with the believers body and soul, 2 Tim. 1.12. so Christ trusts it again, with himself, with his spirit, grace, and truth. This follows by the contrary of that here spoken, that Christ would not commit himself to these unsound believers.

Use 1. Examine thy faith by this: Many profess they trust Christ with all; but why then doth Christ trust them with nothing, no graces of his spirit, no revelation of his secrets? When we find Christ thus trusting us, then is there a sure evidence of our trusting in Christ by faith.

Use 2. Thou seest the great trust Christ puts in thee, see thou deceive him not: O Timothy keep fast that which is committed to thee, 1 Tim. 6.20. Hold fast that thou hast received. How careful are those that are put in trust by Kings with their Children, States, Kingdoms? God betrusts us with greater matters, his Spirit and word. Sell not this truth then, lose not this spirit.

We must be wise in receiving professors into [Doct. 3] our company: The Disciples were jealous of Saul, Acts 9.20. Christ here refused some, because he knew them: We are not to venture upon all, because we do not know them. And yet though we cannot know, so as Christ, yet we should labor for judgment, and the spirit of discerning.

[Doct. 4] Christ perfectly of himself knows our hearts, and the frame of them, Psal. 94.11. Ier. 23.23.24. Acts 1.24. This knowledge of the Lord appears by the accusation of our own Consciences. Now Christ knows our hearts, first, of himself, as here, He needed not that any should testify of man: Angels and Prophets may know, but by relation and revelation. Secondly, perfectly, even far better then we our selves know our own hearts, as the Physician can judge better of his Patients body, then he himself. Christ knew Peters heart, when he knew it not himself; and so Hazaels, when he could not believe it. This is called, knowing our thoughts a far off, Psal. 139. whereof see an example, Deut. 31.21. Man may see his brothers thoughts near-hand, when they are ready to break out, and begin to bewray themselves in the face and countenance. He that stands on the top of an high tower can see more then he that stands below, who sees only that which is fore-right, whereas the other over-looking all, sees on every side: So God sitting in the highest Heavens, sees more then we poor worms crawling here on earth.

Use 1. Not to rest in our own judgment of our selves, God may know that by us, that we know not by our selves, 1 Cor. 4.

Use 2. It is terror in the condemnation of our own heart, because God is greater then our harts, 1 John 3.

Use 3. It is terror to the Hypocrite: if God did not see the heart, he would speed as well as the best, Ier. 17.10.

Use 4. Comfort to the sincere Christian: God sees the truth of his heart, and the least good motion in it; for he works it, yea, such as thou seest not thyself, Rom. 8.26.27. John 21.17. 2 Kings 20.3.

For the first. It should seem that the occasion of Nicodemus his coming to Christ, was that related concerning Christ's Miracles in the end of the former Chapter.

Two heads of this Story:

• 1. Of Nicodemus coming to Christ.
• 2. Of Christ's discourse with him.

In the first is set down:

• 1. Who was this Nicodemus that came.
• 2. When he came.

For the first it is laid down.

1. Who he was. By sect a Pharisee: by calling a ruler of the people. The Pharisees were teachers and expounders of the Law, as appears ver. 10. of this Chapter. His office of ruling seems to be Ecclesiastical: He was one of the Sanhedrim. All Pharisees were not thus preferred; for then the Evangelist needed not to have said, he was a ruler of the people, having said he was a Pharisee: he was therefore a Pharisee, and one of the choicest, picked out of the number, to be one of the high Commission court, in causes Ecclesiastical.

Nothing can detain from Christ those that are his elect: Lye they where they will, bound with never so many, and so strong Chaynes (as here Nicodemus with the chains of Pharisaism, and his authority) the drawing force that is in this Load-stone, will bring them to himself. As at the second resurrection not only the graves, but the sea, and all other places must give up their dead; so in the first resurrection, not only the houses of honest Trades-men and Fisher-men, as in the calling of Peter and John, &c. but even the Colleges of viperous Pharisees, and sometimes of cruel Publican's, must give up their dead to Christ, Is. 43.6. I will say to the North, Give; and to the South keep not back, Bring my sons from far, and my daughters from the ends of the earth.

Use. Despair we then of none: Christ can rescue the prey not only out of the Devils jaws, but even out of his maw also, as Jonah out of the Whales. Hast thou friends, children, kindred, that be Popish or carnal? Popery can no more keep them from God, if they be his, then Pharisaism here could Nicodemus, or Manichaisme could Agustine: The Lord rules in the midst of his enemies, Psal. 110.2. Satan gets out of the best places and companies those that be his, as Judas out of Christ's family, out of the College of the Apostles. Here is quittance, Christ gets Nicodemus out of the Devils School, from that cursed brood of Pharisees.

2. When he came.

[Doct. 1] The honors and preferments of this life, through our corruption, are as fetters and shackles to hinder us in coming to Christ. Nicodemus comes but haltingly and lamely to Christ, as a night-bird; and the reason was, because he was laden with riches and honors. A man that hath an empty purse, travels without fear, but not so he that carries much money about him: So is it also in the spiritual journey: Nicodemus had something to lose; He was a ruler of the people.

Use. To the rich and great ones of the world, to take heed to themselves, lest loving these outward things too well, either in whole or in part, they be kept from Christ. To the poor and meaner, to be content: They have this advantage, that they may the more boldly profess Christ. The less thou hast of the world, the more thou mayest have of Christ, and of his Spirit: when thou remouest out of the world to Christ, thou hast not much baggage to trouble thee.

[Doct. 2] The weak beginnings that Grace hath in our first conversion. Nicodemus was so far enlightened, that Christ was a Prophet of God, and desirous was he to be instructed by him, and comes to him with an honest heart, but yet in great weakness: He hath not the courage to come openly but covertly; here was smoking flax.

Use 1. Despise we not then weak ones: It is absurd to expect of babes that which belongs to grown men. And some have stronger temptations then others, as such great ones as Nicodemus, that are yoakt with wicked companions: We should therefore judge more favorably of such, though they go not so far as others that have not the like impediments; Christ will not quench the smoking flax, and wilt thou?

Use 2. Against the sect of the Nicodemites, that would dissemble their Religion, and serve God only in their hearts, conforming outwardly to Idolatry. That which Nicodemus here did, was done in his infancy, yea, in his first conception, when he was in forming, and so was at his worst and weakest; afterwards he grew bolder.

Though grace be thus weak at the first, yet [Doct. 3] in the sincere Christian it grows to strength, as in Nicodemus, comparing this place with John. 7.50. and John 19.39. Great infirmities in an honest, and great graces in an unsound heart continue not. Nicodemus how faint, how ignorant, when Judas full of knowledge and zeal? Judas preaches when Nicodemus is a learner of the Catechism: Judas follows him in the day, when Nicodemus comes in the night: and yet Judas his strong faith in appearance, turns into hellish despair, when Nicodemus his strong faith grows unto a strong plerophory. Nicodemus sticks to him dead, when Judas treacherously forsook him living: Thus the first prove last, and the last first. What grace soever thou hast, see thou have it in sincerity, keep it in an honest heart that it may increase. The widows mite, her little oil in the cruise, and little meal in the barrel, shall prosper and increase with the sincere, when the large treasures of hypocrites shall rust and rot.

2. The second point follows. The discourse of Christ with Nicodemus. Wherein two things.

• 1. The Occasion.
• 2. The Discourse it self.

1. The Occasion was Nicodemus first speech, whereby he provoked our Savior. His speech consists of two parts: First, a question not expressed, but implied in the Verse following, when it is said, that Jesus answered; whereby it appears that Nicodemus spake more then is set down, and demanded this question, What is necessarily required to eternal life.

[Doct. 1] When we come to the men of God, a care should be had of demanding profitable and useful questions, not idle, not curious, as Luke 13.33. Acts 1.6.

[Doct. 2] That of all other thoughts and cares, this of eternal life should most of all possess us, how we might attain thereunto: for it is the main end of our life. It were absurd for a merchants factor to give in his accounts of his time and money spent, so much in dancing, so much in dicing, hunting and drinking, when negotiation was the end of his masters sending him over: And as absurd for us, to give in our accounts to God, of our days spent in worldly pleasures and affairs, in idleness and vanity, when God placed us here to labor for heaven. And yet we do, as if in a race where the prize were a wedge of gold, the runners should run after every feather they see in the way, and neglect the prize they run for.

2. Secondly, in Nicodemus speech is a reason of asking this question of Jesus, which no doubt he premised by way of insinuation: for it might be objected by our Savior, as the woman of Samaria, Chap. 4. against our Savior, Thou art a Jew, and askest water of me a Samaritan: so, Thou of the Pharisees, who are mine enemies, and think your se • ues the only Rabbies, and come to me to learn. Nicodemus therefore prevents this, and shows, first, by the title of Rabbi given to our Savior, that he thought it more deservedly belonged to him, then to himself, or any of his own Tribe: And secondly, by the words following, that not only himself, but even the most malicious Pharisees were in conscience convinced of the truth of his calling. And the means of this conviction he shows to be his miracles.

Mark the honor that God doth his faithful Ministers sent of him, even in the hearts of their wicked enemies: He so graceth them, and causeth his glory to shine in them, that the light thereof insinuates it self even into their eyes that willfully wink, that they might not see. It is a comfort to poor Ministers: Such as use us but harshly, are yet forced in their hearts to think reverently of us, and to acknowledge us sent of God.

[Doct. 2] See how needful it is for Ministers callings to be manifested to the consciences of those they have to deal with. This persuasion that they are sent of God, as it represseth and restraineth the malicious, so it allureth and draws on the weak and simple hearted, as here Nicodemus: Let Ministers therefore take heed of doing ought that may impayre the credit and authority of their callings in the people's hearts: Nay, by all means maintain they it.

[Doct. 3] When in conscience we are persuaded of teachers that they are sent of God, we ought to come to them, acknowledge them, subject our selves to them, and to seek the Law at their lips.

[Doct. 4] Observe what must be the ground of our coming to God's Ministers, sitting at their feet, hearing their Sermons;, We know thou art a teacher sent of God: And yet how many hearers have we that deride our callings, and think there is no great use of us? Such as are our loose Gospellers, both Church-Papists and Church-Brownists. If they be not persuaded that our callings lawful, why then come they to us? To them it may be said, as Isaac to Abimelech, Gen. 26.27. How is it that ye come unto me, seeing ye hate me? So, why come they unto us, not whose persons alone, but whose callings they hate?

Concerning Miracles, and their use, we saw before, Chap. 2.

This is the Occasion of Christ's discourse. The Discourse it self follows.

And it is twofold:

• Interrupted with Nicodemus exceptions.
• Continued.

The first contains,

• 1. Christ's Assertion, the answer to Nicodemus his question.
• 2. His Defense of it against Nicodemus his replies.

His Assertion is set down.

Here two things:

• 1. The subject whereof he entreateth; Regeneration, a second birth.
• 2. What he affirms of it, viz. The necessity of it for salvation.

For the first. It may be asked what it is to be borne again. Ans. Every generation being unto life, so must this second also. To be borne again therefore, is by the special work of God's Spirit to be raised up out of the death of sin, unto the life of grace. For the better conceiving of it mark four points.

1. The Contents of it. It contains the seeds or [ 1] habits of all graces, as original sin, whereto it is opposed, doth the seeds of all sin, I am. 1.17. The Apostle having said, that Every good grace and perfect gift cometh to us from above, from the father of lights, he adds, verse. 18. of his own will he begat us. Neither doth it only contain all those natural graces we had in Adam, of holiness and righteousness, but the supernatural grace also of faith it self; and so it is more general then Sanctification. For Christ being the fountain of this life, Faith is the Conduit-pipe that conueyes it to us, Gal. 2.20. Now before generation there is no fountain nor conduit-pipe of life. And John. 1.13. Faith is made an effect of Regeneration, and Rom. 5. Justification is called Justification of life. So that indeed however Regeneration Synecdochically be restrained to the reparation and renovation of God's Image lost in Adam, yet it is more large, and comprehends the whole work of our restauration by Christ, and whatsoever belongs to our spiritual being: for as natural being is by Generation, so our spiritual by Regeneration.

[ 2] 2. The Extent of it, which is to the whole man, and every part, 1 Thes. 5.23. answerable to the infection of original sin: Hence the work of Regeneration, Mat. 13. compared to leaven which seasons the whole lump of dowe throughout; yet it begins in the mind, Ephes. 4.23. Be renewed in the spirit of your minds, and Rom. 12.3. This is against those that have plenty of illumination in the mind, without sanctification of will and affections. Sometimes in natural generation a part of the body may be wanting, as a finger or foot, but no such defect in spiritual generation.

3. The Notes or Signs of it. They are specially [ 3] four.

1. Spiritual life. As every natural generation produceth life, so must the spiritual produce a spiritual life. A man in generation doth communicate the life of a man, a beast of a beast, and every generator produces the same life in that he begets, which is in himself: God then being the author of this generation, the life received by it must needs be spiritual, even the life of God, Ephes. 4.18. and the life of Christ, 2 Cor. 4.10. So that here is a certain note of Regeneration, when look as the wicked may say, we live not, but Satan in us, so we may say with Paul, Gal. 2.20. I live not, but Christ lives in me. But now all the difficulty is to know this spiritual life. It may be thus discerned by the properties of life.

1. Every life seeks its own preservation: Plants draw nourishment out of the earth: the young ones of brute beasts run to the teates of the dams so soon as they are borne: Look how a natural life seeks that which is fit for that life, so doth this spiritual life that which is fit for it self, as the word of God, 1. Pet. 2.2. As new borne babes desire the sincere milk of the word: and the things that are above, Col. 3.1. If ye be risen with Christ, seek the things that are above. Look how the beasts of the earth will seek after grass, the Lion after his prey, the natural worldly man after the profits and promotions of the world; so will the regenerate after the food of his soul, after heavenly honors and preferments. The laboring after the meat that perisheth, for the belly, for the back, for the pride and pomp of this life, shows we are not yet risen with Christ to this spiritual life.

2. As Life seeks its preservation, so specially of him, and by him, that is the author of it: So the young ones of brutes, seek of their dams, children of their parents, asking bread of them, Luke 11. yea, and the eyes of all the creatures are lift up to the Creator, Psal. 104. So here in this life they that have it, ever and anon are running to their father, to maintain this sparkle of life in them, to furnish them with all necessary supplies. The new borne babe, by crying, begs help presently: So do these new borne babes. Psal. 110.3. They shall bring voluntary oblations, even from the womb: so reads Junius. Our invocation of God, necessarily follows God's vocation of us. Hos. 2.23. I will say to them, Thou art my people: And they shall say, My God. And so soon as sons, we cry Abba Father, Rom. 8.15. See Saul's example, Acts 9.11. Behold he prayeth.

3. Life feels that which is an enemy to it, as sickness: The more life the greater sense of sickness. A dead man perceives no stench to come from him: a dead horse will not feel a mountain if it lie on him. It is an evident sign of spiritual life, to feel our corruptions, to sigh and groan under the burden of them. A sweet comfort to mourners.

4. Life resists her enemy. How doth nature struggle for life in dead • y sickness? What combats are there between the powers of life in us, and the disease? So in the regenerate, Gal. 5.17. The spirit lusts against the flesh: When there come temptations to sin, the spirit of the regenerate rises up in opposition. Where no sense, no opposition of felt corruptions, there no life, no Regeneration.

5. Life, if it be stronger then her enemy, in resisting is victorious. Indeed the natural life may be over-mastered by a stronger adversary, but the spiritual life, being the life of God, cannot. Therefore in the combat the spirit always gets the final victory; For, the flesh is called the old man, the spirit is the young man; A lusty young man is too uneven a match for a decrepit old man: Therefore, 1 John 3.9. He that is borne of God sins not, not with a reigning sin, because still the seed of this spiritual life remains in him: He cannot so sin, saith the Apostle, because he is borne of God, who gives his children the life of God, which is immortal. So, 1 John 5.18. He that is borne of God keeps himself that the evil one touch him not, not with a deadly touch. And Vers. 4. He that is borne of God overcomes the world. Such slow Issachar’s then, as couch under every temptation, have no spirit of the life of God.

6. Life is active and stirring. When I see an Image stand still without motion, I know for all the eyes, and nose, &c. that it hath no life in it: So, when I see professors without the powerful practice of god • inesse, the life of God is not in them: They are mere Idols. The Scripture vrges the regenerate to spiritual action, upon this ground of their regeneration to a spiritual life, as Mat. 26.41. I am. 1.18.19. 1 Pet. 1.22.23.

7. Life, when grown to strength, is generatiue. So is it in all that have this life, they labor to breathe the same life into others, specially when come to any strength: Here that is true, Nascitur indign per quem non nascitur alter: He is unworthy of life, that causes not life in another. And this is the first Note, Spiritual life.

2. Note. Likeness to God. The begetter begets in his own likeness: So doth God; That that is borne of the spirit is spirit, Verse 6. That that is borne of God, is like unto God: that looks, as of Adam it is said, Gen. 5.3. That he begat Sheth in his own likeness, after his Image, that is, corrupt and polluted like unto himself: So likewise, they that are begotten and borne of God, are begotten in his likeness, and are therefore said to be partakers of the divine nature, 2 Pet. 1.4. as Sheth was of Adams corrupt nature. They that are borne of God, are holy, as he is holy, 1 Pet. 1.15.16. merciful, as their father is merciful, Luke 6.36. perfect, as their father in heaven is perfect, Mat. 5.48. And herein lies the difference between God's and man's Adoption: Man in adopting a son, may accept of him for his son, and may bestow an inheritance upon him; but he cannot communicate his qualities and nature unto him; he may make him partaker of his goods, but cannot make him partaker of his nature: But God's Adoption hath in it not only an acceptation of us for his sons, but he stamps his own nature, likeness, and Image upon us, which is done by Regeneration. Nay, herein Regeneration goes beyond natural generation; for though in it there be always a likeness, in specie, in kind, yet we see that father and son are often dislike and different in visage and bodily lineaments, and often contrary in the disposition and inclination of mind; not so in Regeneration, where the person begotten resembles the qualities, as I may so speak, of him that begets, and in his will, affections, and inclinations, holds a suitable correspondence to him. Let men try their new birth by this: So long as men are so unlike the Lord, and so contrary unto him, and are rather like to Satan in their courses, inclinations, and affections, it may be said to them, as John 8. to the Jews, Ye are of the Devil your father, rather then of God their father, to whom they are in all things so unlike.

3. Note. Change. In every generation there is a great change: for a thing is brought from not existing to existing. A strange change in the creation, when out of the confused Chaos was drawn this beautiful creature of the whole world: So in natural generation, when out of seed, so well featured a creature as man. Such is the change in the generation of a Christian, when of a profane, ignorant, sottish swine, he is made a sober and heavenly Christian; and of a Devil, an Angel: This change is as great as of darkness into light, Eph. 5.8. Ye were once darkness, but now are light. 2 Cor. 5.17. Old things are passed away, behold all things are become new. Where no such change, no Regeneration.

4. Note. Love of God and his children. The child begotten hath a love to his Father, and to all his brethren, in regard of the liknesse betwixt them: So is it here, as 1 Pet. 22.23. 1 John 5.1. and 4.7 and 3.14.

[ 4] 4. The fourth point is touching the reason, and ends of this name, of a second birth. And they are these. First, to show that we are mere patients in our conversion, being dead in our selves, and without all disposition to life, as the child is before his generation. Secondly, that as in the natural generation, so in the spiritual there is proceeding from little beginnings to greater perfection. We are not made absolute entire Christians at the first dash, as Adam was a perfect man at the first, but as children are conceived in the womb. Thirdly, that as the first birth is never without pains, so neither this second: These pains are the legal terrors, with the which the reprobate are killed, as many an infant in the womb, before ever they be borne. Fourthly, that as the beginnings of conception are not enough, unless the child continue due time in the womb, and then be borne, so here. Many have some conceptions, but alas they prove abortive. Christ says not, unless a man be conceived, but, unless he be borne again. Fifthly, to show us the horrible contagion of our nature, that it must be turned up side down, cast into a new mould, have a new generation, or else no good. A little mending will not serve, a very new begetting and birth is required.

2. Point follows, what it is that Christ speaketh here of Regeneration, and that it is necessary to salvation, Without it none can see the kingdom of heaven, that is, as expounded verse. 5. enter into it, possess, and enjoy it.

No salvation without Regeneration. A certain doctrine, Apoc. 21.27. No unclean thing can enter. Heb. 12.14. Without holiness no man can see the Lord. As a man cannot see this world, nor enjoy an earthly inheritance, unless he be borne into it; so neither can he see heaven, nor enjoy that inheritance, unless borne again, 1 Pet. 1.3. Who hath begotten us again to a lively hope, by the resurrection of Christ, to an inheritance immortal and undefiled. 1 Cor. 15. Flesh and blood, that is, the infirmity of our nature as it is here in this life, cannot enter into the kingdom of God. Much less then can the corruption of our nature.

Use 1. Terror to the unregenerate. By nature thou art an heir of hell: Labor for a new nature, changed by Christ's spirit, if thou look for heaven. If thou wilt live with Christ hereafter, Christ must live in thee here, justifying and sanctifying thee.

Use 2. Comfort to such as are borne again. Never can the day of this second birth be cursed: This birth entitles us to a kingdom eternal, and it so entitles us, that we cannot but enjoy it: for the life we receive by Regeneration is immortal, and therefore we cannot by death (as we are often deprived of earthly inheritances) be deprived of this heavenly. This must comfort such are borne of the spirit, when those borne of the flesh do persecute them, as Ishmael did Isaac, Gal. 4. Let them mock on, Isaac shall be heir, when Ishmael shall be turned out of doors.

This necessity is set forth,

• 1. By the Certainty.
• 2. By the Vniuersalitie.

[ 1] 1. By the Certainty, in doubling of Amen; Amen, Amen, I say, &c. It is doubled for the greater certainty, as Pharaohs dream, Gen. 41.32.

Amen, is three-fold,

• 1. Assenting.
• 2. Assuring.
• 3. Asseuering.

Or, Amen is twofold,

• 1. Prefixed, or preposed.
• 2. Affixed, or apposed.

Prefixed, is an Amen of certain and earnest asseveration, as here.

Affixed, an Amen either of

• Assent,
• or, Assurance.

1. Of Assent, either of the understanding to the truth of that which is uttered, as in the end of the Creed, and the four Gospels: or of the will and affections, for the obtaining of our petitions, as in conclusion of prayer, 1 Cor. 14.16.

2. Of Assurance, as in conclusion both of the Creed, and the Lord's Prayer: for Amen in the Creed, is not only to assent to the truth of the Articles, that Christ, was crucified, died, &c. but to assure our selves by faith, that all those benefits are ours. And so Amen in the end of Prayer, is not only to show the earnestness of our desire, that the things asked may, but also the strength of our assurance, that they shall, undoubtedly come to pass. Here we have to do only with the asseuering Amen.

Ministers must deliver no other doctrine, then [Doct. 1] that which they may be able to prefix an asseuering Amen unto, and so the hearers may be able to affix their assenting Amen thereto. So did Paul, 1 Tim. 1.15. and 3.1. This is a true saying, &c.

Ministers in matters of clear truth, and withal [Doct. 2] of weighty consequence, such as was this doctrine of Regeneration, must enlarge their spirits: So much the redoubled Amen shows.

2. By the Vniuersalitie. Regeneration is necessary [ 2] for all sorts, for everyone that is to be saved. Therefore he speaks indefinitely, and so indifferently of all; Except a man. Hence it follows, that elect infants, dying, are regenerated, which also appears by the Sacrament of Regeneration given them. Thus much of the Assertion. The Defense thereof follows against Nicodemus his replies. And first Nicodemus his Reply.

The force of his Argument is this: The way of salvation is not impossible; A second birth is impossible, specially for an old man as I am, fitter to die then to be borne again: Therefore the second birth is not the way of salvation. The Assumption he proves, because there is no birth but by coming out of the mothers belly: No second coming out of the mothers belly, but by reentry into it after the first coming out, which is impossible.

[Doct. 1] As Nicodemus, not understanding a point of doctrine, sought for further information of Christ; so should hearers, of the Ministers: As the Disciples did also more then once. The ordinary fashion is, to hear idly and heedlessly, without marking whether we understand or no; and if we do not understand some things, we never think them worth the enquiring after, but even let them go: Yet in coming with our doubts & quaere's to the Ministers, we must take heed of a presumptuous and a contradicting spirit; we may not with Nicodemus let loose the reins to carnal reason to cavil, but we must remember that of James, I am. 1. Be swift to hear, and slow to speak, and captivate Reason to Faith.

[Doct. 2] As Nicodemus applied the general doctrine of Regeneration to himself, and men of his years; How can a man be borne again that is old? so should all of us particularly apply to our selves that which we hear. This is the very life of hearing.

[Doct. 3] See how dangerous a thing it is to hear, or read the word, with a gross or carnal understanding, sticking always in the outward letter. Hence was the error of the Anthropomorphites, and at this day of the Papists in their transubstantiation: Hence the defection of the Capernaites, John 6. Hence Origen's gelding of himself, or at least depriving of himself of his virilitie, by the literal taking that, Mat. 18. of cutting off the offending member, who yet in other things was allegorical where he needed not. Thus the Disciples erred hearing Christ speak of the leaven of the Pharisees: and the woman of Samaria, hearing him speak of water. We had need bring spiritual and refined understandings to the hearing of the Word.

See how palpably blind we are naturally in [Doct. 4] things spiritual: As we are not able to find them out, so neither to apprehend them when they are revealed, but are rather ready to reject them, as absurd and impossible, as here Nicodemus doth Regeneration; and the Philosophers, Acts 17. did the Resurrection; and Peter, Mat. 16. did the Passion of Christ; and the Lutherans, at this day, the doctrine of Predestination; and generally all natural men do the Gospel, 1 Cor. 2.14. accounting it foolishness. When the Word is first preached unto us, it fares with us as with men that coming out of a dark dungeon where they have long line, cannot without much dazzling behold the light: Thus was it here with Nicodemus. coming out of the dungeon of Pharisaism. Pray we therefore for that spiritual eye-salve, and that annointing that may teach us all things, 1 John 2.

The ground of error and ignorance in matters [Doct. 5] of divinity is, that we measure things by the met-wand of natural reason, as Nicodemus here doth; How can a man, &c. He distastes this doctrine, because naturally it seems impossible and absurd; but he should have remembered, that that which is impossible with men, is not with God: No, not the re-entering of a man into his mothers womb; no, not the second birth of an old man, in his carnal understanding, much less in Christ's spiritual sense: Though indeed it be somewhat harder, and in regard of the difficulty and untowardness, a man may say of old men unregenerate, as Christ saith of rich men; How hardly shall old men that have spent all their days in sin, be renewed and changed?

[Doct. 6] Nicodemus grossly ignorant of Regeneration, had yet questionless now some seeds of Regeneration and grace: for he came with an honest heart to Christ. A man therefore may be regenerated, and yet not know, at least clearly, what Regeneration is: And so may a man have Faith and Repentance, and other graces, and yet not know distinctly what they are; as appears by the differences of the judgments among the godly learned, touching Faith, whether in the will, or in the understanding: And so of Justification, whether only by the passive obedience of Christ, or his active also. This is for the comfort of the weaker and simpler Christians, Heb. 11.31. Rahab in Jericho had faith, yet it would have posed her to have given a definition of justifying faith. So the Disciples in their minority how ignorant were they of Christ's offices, and specially of his kingdom, and yet they then felt the power of his kingdom in their hearts.

This is Nicodemus first reply: Christ's defense of his assertion against it, follows.

Out of which generally learn that Ministers should not only be able to teach the truth, but also to justify it against gain-sayers. Tit. 1.9.

In Christ's defense, three things,

• 1. An interpretation of his former assertion.
• 2. A confirmation.
• 3. A prevention of an objection.

1. The Interpretation.

Here he interprets himself, and shows that he spake not of a carnal, but of a spiritual birth, and so cuts off Nicodemus his cavil.

Here first observe several doctrines.

Dislike of doctrine, and cavilling against it [Doct. 1] should be so far from making us relent, or retract, that it should open our mouths to enlarge it, and press it the more powerfully, as here Christ doth the doctrine of Regeneration after Nicodemus his exceptions. If the doctrine of an holy life, of keeping the Sabbath, of Prayer, &c. offend the loose libertine, and they begin to quarrel, we must to the same doctrine again with the greater spirit. Jeremiah, when the profane King had burnt his Book, caused it to be written again with many moe words, Ier. 36.32. This is the advantage that holy doctrine always receives by opposition, even the advantage of clearer and fuller explication.

Ministers should be patient in bearing with [Doct. 2] those that err, not of malice, but ignorance, and withal want such means as others have to inform them. Christ here gives no reproachful word to Nicodemus, as to the other of the Pharisees often, for they were malicious; nor yet as to his Disciples, Luke 24. Ye fools, and slow to believe, for they had those means which Nicodemus wanted. So then there would be a difference put between persons and persons, and special regard should be had of the infirmity of the simple: They should be handled as Nurses do their tender Infants; Christ here doth quietly instruct Nicodemus for all his dullness and grossness of conceit.

More particularly observe in this Interpretation:

• 1. The Author of Regeneration.
• 2. The Manner of his working it.

1. The Author. The Spirit.

Quest. How is the Spirit the author of the new birth?

Ans. More properly Christ, God-man, is our spiritual Father, Is. 9.6. and 8.18. for he is both the meritorious procurer of it, by his death appeasing his Father, and so procuring the spirit of life unto us, and also the fountain of this life to us, as the root to the branches, John 15.1. whence John 14.19. Because I live, ye shall live also; and as Adam is the root of natural life to all mankind; whence he is called the second Adam, and a quickening spirit, 1 Cor. 15.22.45. And hence he is called, the Lord of life, Acts 3.15. & 1 John. 5.12. He that hath the son, hath life, and 1 Pet. 1.3. we are said to be begotten again, by the resurrection of Christ. And this is that virtue of his Resurrection, Phil. 3 10. whereby he raises us up to a spiritual life. And yet Christ himself gives this action of begetting us, to the Spirit.

1. Because he doth all things by his Spirit.

2. His Spirit is the bond of union, to join us to Christ the fountain of this life.

3. His Spirit doth quicken the Word, which is the seed whereof we are begotten, even as there is a spirit in the material seed which makes it prolificall. Hence as by the seed we understand both the seed it self, and the spirit in it, so 1 John 3.9. by the seed of God, seems to be meant both the word and the spirit in the word, quickening it to us by faith.

Use. Take we heed then how we grieve the Spirit of Christ: Nature teaches not to grieve thy natural Parents. This spiritual Father is far above the natural, who when they have begot us, need not stand still by us, to keep that life in us they have given us, for we may live though they die: But here, as in the first Creation God was fain still to stand by his work, and to support it by his providence; so in the second, after Christ by his Spirit hath begotten us, he must still with fresh and new supplies maintain this life in us. That same Psal. 104.29. If thou turn away thy countenance, they are gone, may truly be applied to the spiritual new creature in Christ. The Spirit is the conduit-pipe conueighing the life of Christ to us: To grieve the Spirit, is to stop up the conduit-pipe of this life. Eph. 4.30. And grieve not the Spirit, by which ye are sealed: And this is the seal of the Spirit, even our Regeneration. So that it is in effect all one, as if he had said, Grieue not the Spirit, by which ye are begotten again. Nay rather, as Psal. 100. Come, let us fall down before the Lord, for he hath made us, not we our selves.

2. The manner of the Spirits working is set forth in Regeneration by the word Water; Of Water and the Spirit, that is, of spiritual water, opposed to the ceremonial washings of the Pharisees, to which Nicodemus gave too much: Or else, which in effect is all one, of the Spirit working like Water. Reasons of this exposition are these: First, collation of other places, where the Spirit is set out by Water, as John 7.38.39. Is. 44.3.4. Secondly, collation of this with that, Mat. 3.11. With the holy Ghost and with fire, that is, working like fire: Thirdly, because the other interpretation understanding it of Baptism, cannot stand: First, because in the Papists own judgments, men may be saved without Baptism, as was the Thief on the Cross. Secondly, it should seem that Christ's Baptism, which the Papists distinguish from John's, and hold only necessary to salvation, was not yet extant; for this conference with Nicodemus was in the very first beginnings of Christ's ministry, as appears by the computation of the time. Thirdly, it was not likely, that Christ would speak to such a novice, as Nicodemus was, of the Sacraments, and that so sparingly and obscurely, before he had learned his Catechism, and so were fitted for them: as we see Peter did not, Acts 2. till he had pricked their hearts and wrought Repentance. Fourthly, Water then should not have been before the Spirit, who is the chief and principal agent. Fifthly, in the next verse only the Spirit is repeated, which shows that Water is sufficiently included in Spirit. Sixthly, Christ afterward taxeth Nicodemus, that being a Legal Doctor, he knew not these things: Now the Law taught the regeneration of the Spirit, but the Law meddled not with the Sacraments of the New Testament.

The Spirit in Regeneration worketh like Water. First, Water hath the property of ablution, to wash away the filth of our bodies: So the Spirit: first, besprinckling us with the blood of Christ, assureth us that the guilt of sin is taken away; and secondly, applying to us the virtue of Christ's death, causes sin to die, and so washes away the filth of sin, and sanctifies us: And this is the first degree of spiritual life, to have sin die and decay in us, as Paul, Gal. 2.20. joins his being crucified with Christ, and living by faith in Christ, together. Secondly, Water causes fruitfulness, as drought doth famine, Job 8.11. Can a rush grow without mire, or grass without water? Hence was Aegypts fruitfulness, because of Nile his invndations: And hence the regenerate man is compared to the trees, planted by the rivers of water, Psal. 1. because the presence of the holy Ghost is the same to them, that waters to the Willows. Excellent for this purpose is, Isa. 44.3.4. I will pour water upon the thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thy buds: and they shall grow as among the grass, and as willows by the rivers of waters. And then in the fifth Verse follows the fruit of this growth by the Spirits watering, a zealous profession of the mouth, and subscription of the hand to the truth. Our barrenness and unprofitableness shows that the Spirit waters us not, and that we have not the washing of the new birth, Tit. 3.5. Thirdly, a third property of Water is cooling, and allaying of heat, as Psal. 42.1. Thus is the Spirit as water also to us, to cool the heat of our raging and accusing consciences, pursued by the Law, usually, in the very first beginnings of our Regeneration.

The second Point follows. The Confirmation of the Assertion thus interpreted.

The Confirmation is this:

• Only that which is spiritual can enter into heaven:
• Only that which is borne of the spirit is spiritual. Ergo,
• Only that which is borne of the spirit can enter into heaven.

The Proposition is wanting. The Assumption is proved in this sixth Verse, by an opposition: That which is borne of the flesh is carnal, and therefore whatsoever is spiritual, must be borne of the Spirit.

The sense. Of the flesh, that is, of man, after a fleshly manner, of the seed of man and woman: The same with John 1.13. The will of the flesh, and of man, and of blood: for the word flesh here in the beginning of the sentence, doth not note the corruption of nature, as in the end; but man the efficient, together with the seed the matter of our generation.

Reasons. First, from the objection of Nicodemus, Verse 4. and so the scope of Christ going about to prove, that our natural generation opens no way for us into heaven. Secondly, from the opposition in the second part of the Verse; That which is borne of the spirit is spirit: for as there the word spirit in the latter clause differs from it in the former, so by proportion here flesh in the latter clause differs from flesh in the former.

Is flesh,] that is, is fleshly, corrupted with original sin. [Of the spirit,] that is, the holy Spirit, whereof he spake, verse. 5. [Is spirit,] that is, partakes of an holy and spiritual nature.

The parts are two:

• 1. The Ground of the Argument: viz. Only that that is spiritual and holy, can enter into heaven.
• 2. The Application of this Ground, in showing how a •• ing should become holy.

1. The Ground is a clear doctrine, Mat. 5.8. Blessed are the pure in heart, for they shall see God: for as God is of pure eyes, and cannot behold iniquity with a loving eye, so iniquity is of dim and dark eyes, and cannot behold God with the eye of joy; but as the Bat, or Owl, or weak eyes look upon the Sun, and are much griued therewith. Sin is contrary to God's nature, he cannot therefore harbor sinners in his own bosom. God hath coupled together grace and glory, holiness and happiness, a spiritual birth, and a spiritual inheritance. Many would be happy in heaven, but will not be holy on earth: many would be glorified Saints in heaven, but would not be crucified and mortified Saints on earth. Let none break God's chain, as Balaam, Numb. 23.10. See 1 Cor. 6.9.10.11. And, Ephes. 5.5. A Kings Court is no common receptacle for ragged roagues: Joseph in the forlorn fashion of a prisoner, was not fit for Pharaohs pres • nce. Though the Serpent might come into the earthly Paradise, yet no unclean thing may come into this Paradise: It is an inheritance undefiled, 1 Pet. 1.4. Sin hath a defiling and a corrupting nature, if Sin might enter, it would defile it. The Angels in the very first act of sinning, were thrown out with a vengeance, and thinkest thou to come thither with thy sins? The Irish air will sooner brook a Toade or a Snake, to live therein, then heaven will brook a sinner: The air of the place cannot endure him. In the composition of the world, the higher place anything hath, the purer it is: As Water is purer then the gross Earth, Air then Water, Fire then Air. The third heaven then being above all, shows the purity that must be in them that dwell there, Cant. 6.9. Fayre as the Moon, pure as the Sun. Coloss. 1.9. Who hath made us meet to be partakers of the inheritance of the Saints in light. Moses describing the creation of the third heaven, Gen. 1.1. opposes it to the Chaos, or confused mass, which he calleth earth, and presently after water, to show the purity of the place free from all mixture and confusion, such as was in the Chaos; Thinkest thou then so pure a place will brook an impure sinner? Was Satan once banished, to re-enter again in his wicked members? Did heaven spew out the wicked Angels, and shall it now lick up its vomit again? The gross and heavy earth, which to heaven is but as Sodom to Jerusalem, shall it be impatient of bearing such burdens as filthy sinners, and spew them out, Levite. 18.28. and shall heaven all pure and clear, receive the reffuse and the vomit of the earth?

Object. Yea, but all, even the best, have sin in them even to death.

Ans. True, but then sin which was in dying long before, gives up the Ghost, and breathes his last breath: for the souls of the faithful going out of the body, in a moment are changed, even as the bodies of them that live at Christ's coming, shall be. Horrible presumption therefore, and sauciness therefore it is, when every drunkard, and swearer, and filthy person, shall think themselves fit companions for the blessed Trinity. Nay, they that will have God say hereafter, Come and reign with me, must now say to God, Come and reign in me, and over me. If thou bid God depart now, he will bid thee depart hereafter.

2. Thing. The Application of the ground, showing how one should become holy and spiritual, and so fit for heaven. 1. Negatively. 2. Affirmatively.

1. Negatively, not by being borne of the flesh: with the reason; for, that that is borne of the flesh is fleshly and corrupt. Though therefore thou shouldest enter an hundred times into thy mothers womb, and be so borne, yet thou shouldest still be corrupt; yea, every new birth should add new corruption, and make thee so much the more unfit for heaven.

Here are two heads of doctrine.

• 1. Concerning the corrupt estate of man by nature.
• 2. Touching the means whereby this corruption is conveyed.

[Doct. 1] All mankind naturally, so soon as they are borne, yea before, are corrupt and sinful wretches. It is the plain doctrine of Christ, That which is borne of flesh is flesh: The infant of an hour old is borne of flesh, and therefore is flesh, that is, sinful, tainted, and venomed with the poison of sin, Ephes. 2. By nature the children of wrath, therefore also of sin, Psal. 51. In sin was I conceived. The pains, the gripes, yea, the death, and baptism of infants show as much. So much also taught the Circumcision of the Jews: It taught, that that which was begotten by that part, deserved in like manner, as execrable and accursed, to be cut off and thrown away by God.

Quest. But what is this flesh or corruption?

Ans. First, an utter absence of all good, Ro. 7.18. In me, that is, in my flesh, dwelleth no good thing: God's sweet Image is wholly defaced, Rom. 3.23. All have sinned, and are deprived of the glory of God, that is, of the glorious Image of God, and that throughout, in the understanding, will, and affections. Secondly, an evil disposition, as rottenness in the apple, or a disease in the body. Two things there are, that set out the grievousness of it.

1. The largeness of it in it self, it is wide, and of great extent, being the treasury and storehouse, and seminary of all other sins, Math. 12.35. James 1.14. 1 Pet. 1.4. Ephes. 2.2.3. The cause of all the former sins this, because by nature the children of wrath. So Gal. 5.19.20. there is a large catalogue of the works of the flesh, even heresies and Idolatries, are conceived in the womb. David thanks it for his murder and adultery, Psal. 51.5.

2. The largeness of it, in regard of the subject of it: As whole evil is in man, so whole man is in evil. Not the faculties of the body alone, but even the most principal of the mind are infected with it, Is. 1.6. from the sole of the feet unto the head, Rom. 3. eyes, ears, hands, mouth, feet, &c. are all infected. As in Noah's flood no part of the earth uncovered, no not the highest mountains: So in this Gangrene, the most eminent part is infected, the very wisdom of the flesh is enmity with God, Rom. 8.7.

Use 1. Here is the ground of all true humiliation, to know this poison of our very nature, that makes us in our very first conceptions as odious to God, as the brat of any Wolf, or other s • uage beast can be to us. Infirmitas infantilium membrorum innocens est, non animus: August. Babes innocence is in regard of their weak bodies, not minds. There is a secret poison lurking within, that in time will discover it self. We use to say of some, Oh they are of a very good nature: the truth is, nature is alike in all; Never a barrel better Herring, Rom. 3.23. There is no difference betwixt Gentiles and Jews, Christians and Turks: None is of a better nature then other, all are under sin, that is the poison of Nature. And Rom. 3.9. the Apostle applies that which in the Psalms is spoken of Doeg, and certain odious miscreants, to himself and all others, Ephes. 2.3. And were by nature the children of wrath, as well as others. Prov. 27.19. As in the water face to face, so the heart of a man to a man. The heart of the vilest Julian, Nero, Judas, that ever was, is a fit looking-glass, wherein we may see our own hearts, and the natural disposition of them. We are all alike bond-slaves: The difference is only in regard of works, that some are set about baser drudgery then others, not in regard of birth. A Lyon that is chayned doth not that hurt that one loose may do, but it is no thank to his nature, but to his chain: And when God restrains in some men corruption, it doth not that hurt and mischief which in others, but yet let them not think that they are made of some better mould then others. We see that men who are accounted good natured men, do yet break out into horrible outrages, meek men into murders, chaste men into adulteries. As he saw that there were many Marij in Caesar, so we may say of our selves, there are many Cain's, Ahithophel's, Judases, in the best of us. Naturally men are in love with themselves, and magnify themselves, with the Pharisee, I am not as this Publican, as he, and he: Yes, even as bad as the worst; All are shut up under sin; And, I am no extortioner: Yes, in preparation and disposition of heart thou art that, and more to: Thou hast the seeds both of extortion, and all other sins in thee. If but our eyes were opened to see the litters and swarms of sins in our hearts, it would astonish us, and quite bring us out of conceit with our selves.

Use 2. As it serves for humiliation in general, so it affords diverse particulars, whereby to humble us: As,

1. That of our selves we can do no good, no not so much as think a good thought, 2 Cor. 3.5. for an ill tree cannot bring forth good fruit, a thistle cannot yield figs: How can ye speak good things, much less do good, and ye yourselves are evil? Mat. 12.34. Doing follows knowledge, and the natural man understands not the things of God, neither can he, because spiritually discerned, 1 Cor. 2.14. and therefore how can he do the things of God, therefore he hath no power of preparing for conversion.

2. That we are hampered in a miserable necessity of sinning, Rom. 7. Who shall deliver me? As a Fornace continually sparkles, as the raging Sea foames, and casts up mire and dirt, and as a filthy Dung-hill doth continually reeke forth, and euaporate odious odors: So do our hearts continually steam forth unsavory and unholy lusts and motions.

3. That whatsoever we do before Regeneration, is stark naught, and odious in the eyes of God, though never so glorious outwardly: For our nature and our persons being flesh, a mass of corruption, can there come any good thing out of such a Nazareth? Can such a reprobate soil yield ought save poisonous weeds? Prov. 21.4, not only the pride, but even the plowing of the wicked is sin; whatsoever he does in things lawful is sin, yea, his very prayer and sacrifice.

4. That the best actions of the most regenerate are but half good, mixedly good, because this corruption of nature still sticks fast in them, and sets a tang upon everything they do. And this hath been to the godly always a matter of great humiliation: It being in this case, as if in a goodly house well situated, there should run through it a nasty noisome sink.

Use 3. As this must humble us, so it must drive us to seek unto Christ; when we see our disease, to run unto the Physician, Rom. 7.24.25. O wretched man that I am, who shall deliver me from the body of this death? I thank God through Jesus Christ. And Peter makes this the ground of Regeneration, For all flesh is grass, &c. 1 Pet. 1.24. If thy nature were good, thou mightest rest contented in it, and never seek for a new one.

Use 4. Suspect that which of thyself thou art prone unto, for thy nature inclines thee not to ought that is good.

Use 5. Deny thyself, thy reason, thy will: cross thyself, and hate thyself, that is, thy poisoned nature.

The means of conueighing this corruption is [Doct. 2] natural generation, as appears by the opposition, where spiritual generation is made the cause of grace: It is not imitation, but generation that poisons us: for so Rom. 5. is this ascribed to Adam, as all grace is given to Christ, which is not by imitation, but by a spiritual generation and propagation, whereby we spring out of him, as branches out of the root: for those believers which were before Christ, how could they imitate him as man, Gen. 5. Adam begat Sheth, in his own similitude, defiled with sin, as himself was. So Rom. 5. From one man sin [ 〈 in non-Latin alphabet 〉 ] went over all, for he sustained the person of all mankind, being the root, and therefore his sin was the sin of our nature, and so together with our nature it is communicated, and his sin being imputed, depravation of God's Image, and corruption of nature must needs ensue, as well in us as in him, upon the committing of it.

Object. The soul is the primary seat: Now the soul is created by God, and was not in the loins of Adam: How then is it guilty of his sin?

Ans. The proper subject of sin is the whole man, and though the soul be ingenerable, as it is incorruptible, yet the whole man may be truly said to be begotten; for generation is of the whole compositum. Man may be said to join the soul with the body, because he begets the body so prepared, disposed, and organized, that a reasonable soul infallibly follows, by virtue of God's ordination at first, Increase and multiply. The soul then being infused into a body prepared, the whole man is the son of Adam, and so guilty of Adams sin, and so corrupted.

Object. The want of original Justice is a sin: God creates it wanting original justice.

Ans. As it is a sin, so it is a punishment of the first sin of Adam, the sin of our nature, and God inflicts it only as a punishment of that sin. The fault it self cannot be imputed to God, for the soul in the very act of creation is infused, and so with the body making a son of Adam, is presently seized with the guilt of sin, which guilt binds God's hands, that he cannot clothe his creature with the robes of original righteousness, for this sin imputed, cries for justice.

There is a second way also, whereby in generation corruption is conveyed, namely, by the impurity of the seed, Job 14.4. Who can bring a clean thing out of filthiness? And afterward, Vers. 31. of this Chapter, He that is of the earth, is of the earth. And Psal. 51. David says that his very first conception, which was before the infusion of the soul, was in sin. Sin may be said to be in the seed inchoatiue & dispositiue, as fire is in the flint. And this power that the body should have over the soul, being above nature, may well be given to God's justice, thus punishing the sin of Adam, in his base subjecting the spirit to the flesh.

2. The ground is applied affirmatively, That which is borne of the spirit, is spirit. That which must enter into heaven must be spiritual and holy; now that which is so, is not borne of the flesh, but of the spirit, and so the way to enter into heaven, is to be borne of the spirit. The work of Regeneration is by the spirit: How he is the author of it, see before, verse. 5.

3. Point follows. The preventing of an objection which Christ saw rising in the mind of Nicodemus, which also afterward, thus prevented, he uttered.

Object. I cannot see, might Nicodemus say, by any reason, how this second birth should be wrought: therefore I cannot but marvel at thee that thou wilt affirm any such thing.

Ans. Though thou canst not perceive the manner how it should be, yet mayest thou not therefore reject it as an untruth: for neither knowest thou the way of the wind, nor the manner of the making, nor motion thereof, which yet for shame thou wilt not deny to be; for as it blows freely here and there, so thine ears and feeling discern it thus blowing. Even so, though thou canst not perceive how the Spirit works in Regeneration, yet that it works, all they in whom it works, perceive as plainly by their spiritual senses, as they discern the blowing of the wind by the natural.

This answer is set down.

This answer contains two parts.

• 1. An Admonition, Vers. 7.
• 2. The Reason thereof, Vers. 8.

1. The Admonition. [Maruell not.] Not simply at the work of Regeneration, for even our natural generation is admirable, Psal. 139.14. But, Maruell not that I said unto thee, &c. We all marvel at the doctrine of the Trinity, and so we should, but yet we may not marvel that the Minister should preach it: The former maruelling may well stand with faith, this latter must needs argue infidelity, distrusting the doctrine.

The effect of Christ's admonition to Nicodemus is, that he should not therefore deny the article of Regeneration, because his reason could not discern the manner of the working.

In Religion Faith must go far beyond Reason. As for things past, as for the creation of the world of nothing, Heb. 11.3. the Virgins conception, &c. so for things present, as the Trinity, the imputation of Adams sin to all his posterity, the personal union of the two natures in Christ, Regeneration, &c. and for things to come, as the resurrection of the body, eternal glorification, and the accomplishment of all God's promises, whatsoever impossibilities reason apprehends. Neither by this reason do we make the Faith of Christians an unreasonable and senseless Faith. Faith is not in the brute part of the soul, but in the understanding, the very apple of the eye of Reason; and as the ancients speak the reason of Reason. Faith therefore is never contrary to right Reason, though it be to the corruption of Reason: For right Reason must needs yield, that whatsoever God says it must needs be true. This is only the scope of this doctrine, to teach Reason to know her place, that she presume not to check Faith, nor grow not presumptuous, as here in Nicodemus. When this Hagar is thus malapert with Sarah, then must Sarah take down Hagar. Reason is a good attendant to follow Faith, an ill vsher to go before it: Hence John 6.69. We believe and know; first, believe, and then, know. And Psal. 119.66. Teach me good judgment, for I have believed thy Word. Do not seek to understand that thou mayest believe, but believe that thou mayest understand, saith Augustine. This is the highest grace of Reason, to attend on Faith: as it is a greater credit for a Gentleman to be seen following and waiting on the King in the Court, then to be waited upon with his own servants in the Country. And this is the highest obedience we can perform to God, to believe him on his bare word, correcting the error of Reason by Faith, as we do correct the error of sense, thinking a straight staff crooked in the water, by reason.

But here mark, that though Reason must be captivated to Faith, yet not to fancy, and to the idle conceits of men, without the word: As in the matter of the Sacrament, where God would not only have Reason, but Sense used, there forsooth we must be blind and senseless, and believe that Christ's body is there corporally present: And yet in Predestination that profound Mystery, where we should cry out, Oh the deepness! they will use the greatest curiosity of Reason that can be.

The exaltation of Faith above reason is most excellent in the promises, when with Abraham we can hope against hope, and apprehend the certain accomplishment of them by Faith, when Sense and carnal Reason see nothing but the contrary, as that godliness should be gainful unto us, even in the things of this life, when for Religion sake, we are spoiled of all we have.

The second Point follows. The Reason of the Admonition.

The wind blows, &c.] The reason why he should not reject this doctrine of Regeneration is, because though he cannot conceive how it is, yet he may perceive by the effects that it is: And this is set out by a similitude, wherein the work of the Spirit in Regeneration, is compared to the work of the wind blowing in the air.

Here generally mark, that we ought to make a spiritual use of things natural, and the things of this present life, by them raising up our minds to heavenly meditations, and in an holy Alchemy drawing Gold out of Lead, heaven out of earth: As here Christ rides upon the wings of the wind, and soars up aloft into the heavens: Thus Paul in the corn dying, and then fructifying, shows us a image of the resurrection, 1 Cor. 13. So the Centurion in his authority over his servants, beholds the absolute pow • r of Christ over all his creatures, Luke 8. A shame then for us to have empty hearts void of spiritual meditation, when every creature everywhere, yields us matter enough. All of us can use the creatures carnally, and so can beasts, the spiritual use is rare.

Now for the particulars of the similitude, which stands thus: As it is with the wind, so it is with the Spirit in Regeneration: for that is the meaning of the words, So is everyone that is borne of the Spirit. See the like, 1 Cor. 15.42. and Mat. 13.45. The wind blows in the air, so doth the Spirit in man's heart, and as freely as the wind blows, and as sensibly as the wind blows, and yet withal as incomprehensibly as the wind blows, in regard of the manner.

1. The work of the Spirit in Regeneration is [ 1] compared to the blowing of the wind, and that not without reason, because the Spirit doth produce the same effects in our hearts, which the wind doth by blowing: Hence the Spirit descended upon the Apostles, in the noise of a sudden and a rushing wind, Acts 2. And God coming to call Adam to repentance, comes in a wind, Gen. 3. But let us see how the Spirit blows like a wind.

1. The wind blows quickingly, vitally, refreshingly, causing the earth to fructify prosperously: Whence the name of Zephyrus, and Venti fauonij. It is the Spirit of God that blows the vital spirits of grace into us, & makes us happily to bring forth fruit, Cant. 4.16. Arise O North, and come O South, and blow on my gardens, that the spices thereof may flow out. When a man is heavy and drowsy, a fresh blast of wind quickens his senses, and makes him more lively: So doth the Spirit awaken us in our spiritual slumbrings. As the Lord used the wind to bring Quails abundantly to the Israelites, and still doth to bring in great tydes of water: So by his Spirit doth he bring all grace unto us; and when this wind blows, oh the tydes of repenting tears, as in David after the Spirit had blowed upon him in Nathan's ministry. So the wind from the bellows quickens and reuiues the fire: The Spirit likewise with his blowing preserves those sparkles of the heavenly fire in the Altar of our hearts, which otherwise would die. To this Paul alludes when he bids Timothy 〈 in non-Latin alphabet 〉 , as it were by blowing to stir up the grace of God in himself. When a little fire hath seized upon an house, if the wind then be up, it inrages and enlarges it, and hardly will it be extinguished. Alas, how soon would the smoking Flaxe be quenched, if this wind were not up to preserve it, and to make it burn, when the world, fl • sh, and the Devil come with their great payles of water to extinguish it?

2. Winds purge the air, by dispersing the noisome vapors in the same: So doth the Spirit with his blasts scatter the corruptions of our harts.

3. The winds dissolve the clouds, and so cause an irrigation of the earth: This spiritual wind causes rain also, even the rain of repenting tears, and thus doth it dissolve the clouds of our iniquities.

4. The winds, what by dispersing, what by dissolving the clouds, cause clearness and serenity of the air: So likewise the Spirit, having in the rain of Repentance dissolved our iniquities, causes a wonderful clear serenity in the heaven of our hearts, so that now the bright beauty and Sun-shine of God's favor in Christ, enlightens and cheers him.

5. Refrigeration is another effect of the Winds: In the heat of the Summer, how acceptable is the comfort which comes by the cooling winds, which allays and mitigates the scorching heat of the Sun, otherwise intolerable? So the Spirit likewise by his comforts, as by cool blasts, so allays the heat and extremity of all our temptations and afflictions, that we may with patience endure and overcome them. It was this cool wind that rebuked, and checked the fury of the fire to the three Children, and all the holy Martyrs. This spiritual wind to the fire of Grace, as before was shown, is as oil, but to the fire of affliction is as water: How could the Martyrs have so triumphed in the flames, had not this cooling wind refreshed them?

6. Another effect of the wind is Penetration. By reason of the subtlenesse of it, it pierceth thorough everything: So, Heb. 4.12. The word of God is mighty and lively in operation, (understand it of the word as it is quickened and animated with this Spirits breath) and sharper then any two-edged sword, and pierceth thorough, even to the dividing a sunder of the soul and spirit. This wind will blow into the very secret corners of thy conscience: Thou canst not keep it out.

7. As the winds carry and convey to our senses, the sweet smells of the flowers and herbs of the earth, and make them so much the more odoriferous: So the Spirit of God, as it works in us all grace, so it causes this grace to send forth the sweet smell of Lebanon, and to affect others. Many though they have grace, yet it sends not forth its smell for the good of others, because this wind blows not upon them: There must be a double blast of this wind, both to infuse grace, and to make it cast forth his sent being infused.

8. The winds have a mighty force in tearing, rending, breaking, casting down things of great strength, mighty trees, houses, &c. yea, in shaking the whole frame of the earth, when they are pent up within her bowels: So mighty is the Spirit also in the conversion of a sinner. With his blasts he throws down the strong holds and castles of Satan, even the high Cedars, and lofty mountains, that exalt themselves against Christ, 2 Cor. 10.4. he rends our rocky hearts in pieces, and makes the whole frame of them to tremble: As in the Jailor, Acts 16. when the natural wind caused an earth-quake, this spiritual wind caused an heart-quake, and made him come quiuering to the Apostles, Sirs, what shall I do to be saved? So Paul was going fervently to Damascus to persecute, the evil Spirit, an unhappy wind, drave him amaine, but there was a contrary wind that met him, and drave him backward, vnhorsed him, flung him down to the ground. And this is the very first act of the Spirit, the first blast of this wind in our Regeneration, to blow us out of our selves, to cast us down in humiliation, to blow hard in our faces against us, when we go on in the way of our sins.

9. The wind being strong hath a mighty force, when on our backs, to set us forwards: It will even drive a man an-end, and make the large vessels on the seas, that could scarce otherwise stir, to fly like an arrow; yea, though the tide be strong against us, yet if we have a full gale of wind, we are carried swiftly against it. When the spiritual wind blows powerfully upon us, how are we carried then? With what ease, facility, and power, perform we Christian duties of Prayer, Exhortation, &c. And hence is the inequality that we feel in our selves: Sometimes we so pray, confess our sins, give thanks, meditate, confer, as if we were caught up in Elias his whirl-wind; so strongly blows the wind: otherwhile, the wind being still, we must sweat and tugge at it, like the water-men with the oars, which they cast aside, having the advantage of a strong wind. As he must needs run to, and in wickedness, whom the Devil drives: so in good things, whom the Spirit drives. As, this wind blowing in our faces, we are driven out of our sins; so in the ways of God, blowing on our backs, we are furthered in grace. From the blasts of this wind, are those worthy and heroical acts of God's servants, as of Sampson, in killing the Lyon, in breaking the cords of the Philistines, & the like, which the Scripture ascribes unto the Spirits coming upon them. By the power of Christ, I am able to do all things, saith Paul, Phil. 3. It is this blessed wind, and the strong blasts thereof, that makes the godly over-come the stream of their own corrupt nature, and of the evil example of the world, and of all other oppositions whatsoever.

[ 2] 2. The second thing wherein the Wind and the Spirit are compared, is in the free blowing. [It bloweth where it listeth.] Here will is abusively given to the wind, to show that no creature hath any power, either to raise or inhibit the wind, but that without check or control of any, it bloweth and stints of it own accord: So likewise doth the Spirit of God, in the matter of Regeneration, deal as freely: None can make him blow where he will not, none can make him leave blowing where he will blow; I will have mercy on whom I will, and whom I will I harden, Rom. 9.

This liberty of Spirit shows it self five ways:

1. In regard of the outward means of the Ministry: for it is that blessed Trumpet wherein commonly the Spirit blows: And in it he blows most freely, like to the wind, one while in the East, then again in the West. Once this Wind blew in the East, and how famous were those Churches? But the wind is turned now into the West, and not the least whisper now of this wind to be heard there. As the Lord causes it to rain on one City, and not on another, Amos 4. So also this Wind to blow on one City, Country, and Town, and not on another. Before Christ's time this Wind blew only in Jewry, it was pent up in that corner: Now it hath larger circuit. All this is of the liberty of the Spirit, that blows where it will.

2. In regard of the efficacy of the means. The Spirit blowing in the Trumpet of the Gospel, so blows that his blast is vital to one, mortal to another; that with his blast by accident he shuts faster the door of some men's hearts, and opens wider the door of others. This Wind blew open the door of Lydiaes heart, Acts 16. Now if it be asked, why this Wind blowing in the ears of many an hundred in the same Congregation at once, in some it blows only in the ear, and there sticks; in others it pierceth thorough the ear to the very heart: The answer is here, The Spirit bloweth where it listeth.

3. In regard of the measure of the efficacy: In some this word pierces deeper, purges cleaner, blows in more vital spirits, then in other; and yet all have the same means. The reason is, because in the distribution of graces, the Spirit deals as he will. 1 Cor. 12.11. And all these things worketh even the self-same Spirit, distributing to every man severally as he will: He blows grace with a more full mouth to some, with a lesser blast to others; as the wind is not alike vehement in all places.

4. In regard of the manner of his efficacious working: for sometimes he blows upon us in means, as it were in a pipe, sometimes immediately without means. When in means, sometimes in an Oaten pipe, refusing a Silver Trumpet, in weak means, and not in strong; that the strength of the blast might not be given to the instrument wherein he blows. Upon Elisha he blew in the sound of a musical Instrument, 2 Kings 3. upon Peter, in the look and cast of Christ's eye: upon the Apostles, in prayer, Acts 2. upon Josiah, in hearing the word read: upon Cornelius and his company, in hearing the word preached, which is the most common instrument in which this sweet breath blows: upon Mary, in the sweet salutation and congratulation of Elizabeth, Luke 1. For, as many are infected with contagious diseases, by the very breathing of others upon them: so many Christians are possessed of the holy Ghost, by the Saints sweet breathing upon them, as the Disciples received the holy Ghost by Christ's breathing upon them: upon some he breathes in the sweet melody of Psalms, as contrarily the Devil breathes on others in the use of filthy and unclean songs. See Ephes. 5.18.19. Be fulfilled with the Spirit, speaking unto yourselves in Psalms, &c.

5. In regard of the time of working. As the Wind rises at all seasons and hours, in the morning, at noon, at the evening: So God hath his times to blow the life of grace into his elect. Into some at the twelfth hour, as in the thief on the Cross, into whom he began to blow in this life, when he was breathing out the other. A man cannot prescribe the Wind his time, when it shall begin to blow: No more can we the Spirit of God, no though he have begun to blow in us already: for this freedom of blowing is true, not only at the first blast in our first conversion, but also of all the rest afterward. How often do we call upon this Wind, as the Church, Cant. 4.16. to arise, to come, and blow on our Gardens, and yet it arises not sensibly? How often do we lay our ears to the Trumpet wherein he uses to blow, and yet cannot hear his sound? So the Church, Cant. 5. gapes to drink in this Wind, seeks after it in her bed, among her companions, among the Watch-men, in the use of all means, and yet the time for the Spirit to blow was not come: But when she had wearied her self in the use of all means, and was almost out of hope, then on the sudden came the sound of this Wind, the voice of her beloved. So, Acts 2.2. he came suddenly, rushing on them: So in that blessed Martyr (of whom M ^r . Fox reports) that using all means and endeavours, could get no comfort, nor feeling of God's love; at length, going to the stake, feeling the Wind on a sudden to rise in his heart, and to blow, he cried out, He is come, he is come.

Howbeit, as the natural Winds blow most ordinarily at the Spring and Fall: for in Winter not so much wind, because the earth is bound with cold, and so the vapor, the matter of the wind, cannot ascend: so likewise in some sort is it here. Our hearts have their winters: when thou hast a cold, congealed, winter-like, frozen, and benumbed heart, there is no place for this Winds blowing; but when good things begin to spring in thee, at thy first conversion, then commonly doth this Wind blow: As also in thine Autumn, when in death thou art drawing on to thy perfection, then most of all doth this Wind blow, and best of all, as in old Jacob and David, in their Swan-like songs, like the Sun-shine, pleasantest in the setting. The natural Wind when at strongest, begins to faint and languish, and the nearer it grows to an end, the weaker is the puff: But contrarily, the last act of the Spirits blowing in us at death, is the strongest, like Christ's last act of breathing on the Cross, which was with a strong cry, contrary to the course of nature.

Use 1. Murmure not at God's mercy, and bounty in spiritual grace to any: It is in vain to repine against the blowing of the Wind; who so mad, as to strive with it? Who was I (saith Peter, Acts 11. to the Jews, that were angry with this Wind for blowing on the Gentiles) that I could let God?

Use 2. Tye not God's Spirit to any outward means, neither limit him to thine own times: for he is every way free in his blowing. As Mariners lie patiently in the Port many days, yea, many weeks together, for the Wind; so must thou for the working of the Spirit, as those sick men, for the moving of the Angel in the Poole, John 5. This was the counsel Christ gave his Disciples at his Ascension, Acts 1. to wait at Jerusalem for the blast of this Wind. We are impatient of delays, and if we feel not the cool blasts of this Wind in our extremity, we die presently: But we must know that the blowing of this Wind, is worth the waiting for, and that it blows freely, according to his own pleasure.

Use 3. When we feel this Wind to blow upon us, let us be wise to take the advantage of it, as the water-men do, when tide flows, and wind blows. As they could not make it begin to blow when they would, so neither continue blowing so long as they will, and therefore they take the advantage of it while it holds: So is it in the blasts of the spiritual Wind; we have it not at command, to blow when, nor how long we will. As soon as ever therefore thou perceivest it to blow, hoise up sails, launch forth, now get thee to prayer, to reading, to meditation, even now in the heat of thy good affections, quickened with the sweet and vital blasts of this Wind. How comfortably should we pray, admonish, meditate, and perform any Christian duty, if we would thus take the opportunity? That holds not true of the spiritual, which Solomon speaks of the natural wind, Eccles. 11.4. He that observes the wind shall not sow; yea, here it is ever good to observe the wind, when we go about any spiritual duty.

Use 4. Here is comfort: First, when thou feelest no motions of the Spirit, or weaker then at other times; for the Spirit is like the Wind, sometimes blowing more, sometimes less, sometimes not at all, as it will it self. Secondly, when the adversaries of the Saints, ghostly or bodily, do resist the grace of God in them: Alas, they but blow against the Wind, they shall not prevail; the Spirit of God will blow in h • s Chi • dren for all them, and with such a powerfu •• b ast as shall blow down them to hell, as we see in the History of Stephen, Act. 6. and 7.

3. The third thing wherein the Wind and the Spirit are compared, is this: That as the Wind blows sensibly to the feeling and hearing, [ Thou hearest t • e voice thereof, that is, the sound,] so likewise doth the Spirit, so that his voice may also be heard, and the sound he makes, blowing in the hearts of his.

This Voice is either

• Secret, within: or,
• Open, without.

1. Secret, this is within in the heart of the Regenerate: And it is four-fold.

1. A terrible, blustering, shaking voice, snibbing, checking, rebuking, making our ears to tingle: And this is, when either at our first conversion, he conuinces us of our former sins, John 16.8. or afterward, of our slips and infirmities. This voice Jonah heard, Ion. 4.4. Doest thou well to be angry? When then secretly we hear such checks as these, Do you well to be thus impatient, tetchy, vain-glorious, proud, worldly, unclean, cold and careless in Prayer, in government of family? &c. then we hear the voice of the Spirit. This is a cold and pinching blast.

2. A milder and sweeter, directing, persuading, alluring voice, whereof Isaiah speaks, Isaiah 30.21. And thine ears shall hear a word behind thee saying, This is the way, walk ye in it: This is the sweet directing voice of the Spirit, in the secret suggestions of the same: So Hos. 2.14. I will allure her, and speak friendly unto her. When then we feel any good motions warming our harts, and urging us to this or that good duty, this is the sound of that blessed Wind.

3. A comforting voice, like that of Christ's, Mat. 9.2. Son, be of good comfort, thy sins are forgiven thee: This is that testimony of the Spirit to our Spirits, that we are God's Children, Rom. 8.16.

4. An humble and submissive, but yet fervent voice in prayer, Rom. 8.26. The Spirit it self maketh requests for us with sighs which cannot be expressed. This last voice is given to him because he is the cause of it in us: That breath which we blow out into God's ears in prayer, the Spirit first blowed into us by secret inspiration.

2. Open Voice, which is as it were the noise and sound of his feet, in the practice of good duties, wherein the inward graces of the heart do discover themselves, as 1 Kings 14.6. the Prophet by God's direction knew Jereboam's wife by the sound of her feet, so may we know the Spirit by this sound; for the graces of the Spirit of Christ are his footsteps, Psal. 89.51. The foot-steps of thine Anointed.

Use. 1. Against the Papists, that teach none can know certainly whether he have the regenerating Spirit or no: But Christ here shows, that they who have the Spirit, do plainly and sensibly perceive him and his workings in them, even as our outward man perceives the wind.

Use 2. Against others, that will brag of the Spirit, and yet no voice, no sound of the Spirit can be heard: Can the Wind blow, and not be heard? Can the Wind be hid? As Solomon setteth out the wickedness of an evil woman, by the wind, that it cannot be hid, Pro. 27.16. So likewise here Christ setteth forth the grace of the Spirit in the regenerate.

Use 3. Since every good action, yea word, or thought, is the blast of this Wind, and the voice of the Spirit in us, 1 Cor. 12.3. let the wicked take heed how they diride and scorn the grace of God in his: For in so doing they deride the voice of God's Spirit, and despise the foot-steps of his Anointed, Psal. 89.51.

The fourth Poynt in the Comparison follows, But thou knowest not whence it comes, and whither it goes.

Object. The Philosophers seem to know whence the Wind comes.

Ans. Yea, but they vary among themselves about the original: And the most that can be said is but probable. Again, to grant them that the Wind comes out of the earth, being an exhalation drawn up by the Sun, and after driven back by the coldness of the middle Region, yet out of what part it was first drawn out, and in what determinate place it first began to blow, who can tell? Solomon seems to illustrate this speech, Eccl. 11.5. As thou knowest not the way of the wind, nor how the bones do grow. We know the matter whereof the bones of the Infant are framed, viz. seed; but we know not how, nor in what order and fashion: So, though we may know in general the matter of the Wind, yet how and in what manner everything therein is carried, is secret.

The Reddition of this similitude is this: Even so know we not in what manner the Spirit regenerates us.

God will humble us in many things, not only [Doct. 1] divine, but even natural, and in common use, with ignorance: As here in the matter of the Winds, so in the Load-stones drawing of iron; in that little fish the Remora, the stay-ship, that will arrest a ship when it is going full sails; in the Fig-tree taming the wild Bull, and generally in the forms of all things. A just punishment of our pride in affecting and aspiring to knowledge too high for us. If in Nature such secrets, what then in Grace? Let us not be too curious in prying into God's Ark, lest we smart, like the Flye fluttering about the candle: for God is a consuming fire to those that will be sporting themselves in the quirkes of their wit, about his sacred mysteries: Let us wait till the life to come, and then the veil shall be taken from off our eyes; in mean time humble ignorance is better then proud curiosity.

As the way of the Wind is not known in this [Doct. 2] regard, that a man can justly determine the very first moment of the first blast: so likewise it oftentimes falls out here, that a man cannot directly set down the precise time of his first spiritual conception. That of our Savior is excellent for this purpose, Mark 4.26. So is the Kingdom of God, as if a man should cast seed into the ground, and should sleep, and rise up, and the seed should spring and grow up, he not knowing how. Sometimes the Spirit winds in himself secretly into our hearts, and makes no noise in his descending upon us, but comes stealing in, as Christ upon his Disciples, the doors being shut. Otherwhiles the doors are broke open with a mighty noise, and he comes rushing in, as Acts 2.1.

[Doct. 3] As the way of the Wind is not known in regard of the extent, how far it will go: so here likewise. Little know many of God's Children, what will be the issue of those holy motions they are inspired with: As Samson's parents knew not what would be the end of his affection to the Philistim, Judge. 14.4. what intent God had, and what he would bring it to at last. So oftentimes the Samson's of the Lord themselves, his heroical Worthies, know not how far the blast of the Spirit in them will reach. Little did Luther think, that his zeal against Indulgences, should at length have blown off the Popes Crown. That blast of the Spirit that then blowed in Luther's heart, the force of it still remains, and we know now that which Luther knew not, whither it shall go, even to the very fleaing of the Romish Whore.

Hitherto of Christ's Defense of his Assertion, against the first Reply of Nicodemus.

Now follows his Defense against the second.

The Reply is laid down.

See how unreasonable ignorant men are, even pleading for their natural Reason; as here Nicodemus. Christ had used excellent reasons and similitudes, Nicodemus troubles himself neither with his demonstrations nor illustrations, but though he cannot answer them, yet remains willful, holds the main conclusion he held before, and comes with his twice sod Coleworts, How can these things be? Christ answered this objection before; to what end is it now repeated? What a Pharisee to play the Cuckoe? But thus it is, though Agrippa be convinced, and half persuaded, yet he will not yield: All Paul's sweet words are lost.

Christ's Defense follows.

This Defense of his is not any longer by proving, but by reproving and upbraiding him.

• 1. With Ignorance, Vers. 10.
• 2. With Infidelity, Vers. 12.

As if he had said, since thou art so perverse, I will give over reasoning, and fall a chiding with thee for this gross ignorance of thine: Shamefull is it, that thou a teacher shouldest not yet know these things; but much more shameful is it, that when thou art taught thou wilt not learn, and wilt add to thy over-gross Ignorance, grosser Infidelity.

His Ignorance is amplified,

• 1. From the matters whereof he was ignorant, These things.
• 2. From his calling, Art thou a Teacher?

The Argument is this: Ignorance in the grounds of Religion is shameful in any, though but a common learner, much more in a Doctor: But thou a Doctor in Israel, art ignorant in the very ABC of Religion. This is set down figured with a most stinging interrogation, having the force of an exprobration.

Quest. Is it lawful to upbraid our brethren with their defects, as here Christ did Nicodemus with his ignorance.

Ans. Yes, so these cautions be observed: First, that we do it not insultingly, to grace our selves in our brothers disgrace. Christ did not so here: For alas, what great matter for Jesus Christ, the eternal Son of God, to be before Nicodemus in knowledge? Secondly, that in regard of our own wants, and the conscience of them, we do it more sparingly. Christ was omniscious, the best of us are ignorant; and therefore in blaming others, remember we our own wants, and blame them. Thirdly, that we upbraid not repenting and humbled sinners, who happily exceed in upbraiding themselves, but the bold, impudent, and proud, pleasing themselves in their wants: As here Christ did Nicodemus that stood in his own light, and flattered himself for his wit and reason. Fourthly, we must do it with commiseration, as if giving a medicine to a sick man: So did Christ here, seeking to regenerate Nicodemus, which could not be till he were thus humbled. And thus also did he, Mark 16.14. Luke 24.25. his Disciples. And Paul the Hebrews, Heb. 5.12.

Ignorance of the grounds of Religion is a shameful [Doct. 1] thing in those that have means, the word and ministry thereof, Heb. 5.12. Think not that ignorance shall excuse, when Christ thus upbraids with it: And yet how many that will be ashamed of other ignorance, but not of this? This is the fault of our times; the first elements of Religion are not known, no not of many professors: and so a Sermon to them is as a Greek Lecture in Homer would be to a boy never entered into his Greek Grammar.

Knowledge is a most necessary and special gift [Doct. 2] in a teacher, chiefly of the grounds: such as was this doctrine of Regeneration, the main end of the ministry. Hos. 4.4. God refuses the ignorant Priest for being a Priest unto him: And Leu. 21.17. A blind man might not be Priest; the blindness of the body figured this of the mind. Deut. 22.10. An Ass might not be coupled with an Ox in plowing: No ignorant and doltish Asses may plow in God's Field, the Church.

Use. A check, first, to dumb Ministers; secondly, to others, who though they preach, and interpret, as Nicodemus did, yet alas, how raw are they in the very Catechism; whilst as the Pharisees plodded in their Rabbies and their Talmud, so these in Postils, in Controuersies, in the Fathers, and School-men, neglecting the very grounds of Faith in the Scripture? Some scorn the Catechism, as too mean, and affect a profounder learning, as they think: But Nicodemus for all his Pharisaical learning is called back to his Catechism. Others labor only to get some few flowers and quirkes of wit, that they may be able to make a pleasing discourse, when God wot they have no grounded knowledge, 2 Cor. 11.6. Though I be rude (saith Paul) in speaking, yet not in knowledge. But many teachers may invert it now; Though rude in knowledge, yet not in speaking.

[Doct. 3] Everyone must labor to be rightly qualified, according to his place and calling: A foul shame for a man's carriage to be anemalous and exorbitant from his calling, which is a rule to everyone: The Stage-players on the Stage keep a decorum; the King goes, looks, speaks as a King, so the slave: Shall they do that on the Stage, which Christians shall not do in their lives? Thou a teacher, says Christ, and thus ignorant? so, you a great personage, and give so little good example? you a Professor of Religion, and nourish such infirmities? you such a ones servant, living in such a family, under such means, and you so profane?

The upbraiding with Infidelity follows, amplified:

• 1. From the Certainty of the doctrine, Ver. 11.
• 2. From the perspecuity of it, Vers. 12.

Where is the preventing of an Objection.

Object. You that twit me with ignorance, take heed you be not ignorant yourself, and take not upon you to speak that you well understand not yourself.

Ans. No, though you Pharisees do often so, yet measure not others by yourselves; We, I, and all God's faithful Ministers, we speak nothing but that whereof we are as fully assured, as if with our eyes we saw it; and yet for all this we cannot be believed.

Ministers ought to be most perswadedly assured [Doct. 1] of the doctrine delivered by them: How else shall others? Or how shall they sustain opposition without, if there be opposition within in their own hearts? Our Gospel was with much assurance, 1 Thes. 1.5. Christ indeed had a special privilege, yet we also must have it in our measure: So that we must be able to say with John, 1 John. 1.1. That which our eyes have seen, (though our eyes must ache again in reading and studying the word, before we can get such assurance,) yea, that which our very hearts have felt: for in the matters of Faith, Regeneration, and Repentance, only the experimented Preacher can speak with assurance: Others speak but like Parrots, or as men in their dreams. And see we here the fruit of this powerful and confident assurance in preaching: Christ hereby discharges himself, and lays all the blame upon the Jews themselves for not believing. If thou preach the word coldly, faintly, doubtfully, dreamingly, not knowing by Faith and happy Experience in thine own breast, what thou sayest, the blame of thy hearers infidelity lies as well in thee, as in them. For, mark Christ's speech, We speak that we know, but ye receive not our witness; Implying that they had some reason, in a manner, not to receive it, if it had been otherwise delivered then upon certain knowledge. This same assured knowledge makes a Preacher bold, resolute, and courageous.

[Doct. 2] See the success that often the most powerful preaching hath, Ye receive not our witness: Lord, who will believe our report? Is. 53.1. O fools and slow to believe, &c. Luke 24.25. We are slow-faiths to believe the Gospel, but quick-faiths to believe lies and vanities: How easily do we believe superstitious fooleries, void of all sense, as that if an Hare cross our way we shall have ill luck, and a thousand such like? But in our dangers, to believe that God will be with us, and relieve us, if we fly to him, this will hardly sink into our hearts.

Use. Be not offended at the paucity of believers, or if vain and foolish Preachers have more credit with people then the sound: So had the Pharisees more credit then Christ.

Mark how Christ speaks to Nicodemus in the [Doct. 3] plural number, Ye receive not; blaming him that was a teacher for the infidelity of the people: So, Revel. 2. and 3. all the blame of the Churches is laid upon the Angels of the several Churches. Diogenes seeing a Scholar behave himself unhappily, struck his Master. It is Aaron that hath made the people naked: and from the Prophets of Jerusalem is wickedness gone forth into the whole land, Ier. 23.15. Let all Ministers, Magistrates, and Superiors, that stand charged with others, think of the weightiness of their charge, and strictness of their account, and tremble.

The Sense. Earthly things.] Partly in regard of the matter, yet not simply, but comparatively in regard of other points: partly in regard of the manner of speaking, because of his similitudes from natural Generation, Vers. 3. from Water, Vers. 5. from the Wind, Vers. 8. And so we may perceive what is meant by heavenly things.

The words contain a second amplification of his infidelity, from the facility of the doctrine delivered, both in regard of matter and manner. It is brought in by way of Anticipation.

Object. Though thou thyself art certain of these things, yet thou doest utter them in such an homely fashion, using such country similitudes, as are nothing fitting for the Atticke ears of Pharisees: Another style would sooner persuade.

Ans. Nay, if my plain earthly style, creeping on the ground, will do no good, much less would a darker and a loftier: If ye will not believe that which is familiar and easy to your understandings, what hope of your belief in doctrines and stiles above your capacities?

[Doct. 1] The great choice and variety of doctrines in the word of God: There are heavenly things, and there are earthly: milk for children, and meat for strong men: deep waters for the Elephant to swim in, and shallow foards for the Lamb to wade thorough: There are high mountains and low valleys. So sweetly hath God mixed hard and easy together, that he might provide both against the loathsomeness of some, that would have been cloyed, if all had been easy; and against the weakness of others, that would have been discouraged, if all had been hard. Doest thou scorn earthly things? here are heavenly things for thee, if thou have Eagles wings and eyes. Art thou afraid of heavenly things? here are earthly things wherein thou mayest safely converse. Why should the Papists drive away any from the Scriptures? Have they earthly understandings? here are earthly things fit for them. Many places are there in Scripture that are more obvious to the understanding of the plain Husbandman then of the Scholar, and where the Husbandman must be the Scholars Commentary, as in comparisons drawn from the Plough, the Flayle, the Fan, &c. wherein many Scholars are ignorant. If the learned man impropriate to himself the Scripture, yet the earthly Husbandman will lay claim to these earthly things, as his more proper portion.

Ministers should use a plain and familiar style, [Doct. 2] attempered to the understanding of the simple: As nurses use to stammer and lispe with their children; See Is. 28.10.11. What an absurdity to have a golden key which will not open the door, and to refuse an Iron one that will? The end of all speech is to convey our sense to the understanding of those to whom we speak. As ridiculous to preach to simple people in a dark dialect, as to tell a tale in French to a man that understands only English. As here direction is given to Ministers for the character of speech in general, so in particular for similitudes, that they should not be darker then the thing it self is which they should illustrate, as when drawn from Poetical Fables, from diverse things in Philosophy, unless they be made easy to the people's understanding. Similitudes for them must be from common things wherein they are beaten, according to Christ's example. If Ministers speak plainly, then do they also free themselves, and may justly charge the people not believing; as here Christ does: Otherwise the fault is as much, if not more, in their tongues, then in the people's ears.

Hitherto the interrupted discourse of Christ: Here begins the continued, whereto he seems to make way Vers. 12. for there he seems to divide his whole speech into earthly things, whereof he hath dealt before in his former interrupted discourse, and into heavenly things, whereof he deals in the continued discourse ensuing; for having said, If I should speak heavenly things, Nicodemus might be ready to think, what can you speak heavenly things? Are you so furnished with heavenly Mysteries? I pray let us hear some of them. Christ therefore in this Verse both proves that he is able, and only able to deliver heavenly things, and begins to set down those heavenly things: to wit, The doctine

• 1. Of his two Natures, and their personal union, Vers. 13.
• 2. Of his Offices,
  • Prophetical, V. 13.
  • Priestly, V. 14.17.
  • Kingly, Ver. 18.

These are heavenly things indeed, in comparison whereof that of Regeneration might be called but earthly. And besides the similitude here used, Verse 14. is not earthly, as Verse 8. from a natural thing, but heavenly from the brazen Serpent, a divine institution under the Law.

The Sense. No man hath ascended into heaven.] That is, understood heavenly Mysteries, as Prov. 30.4. where ascending into heaven, is made all one with knowing of holy things, in the third Verse.

The Reasons of the sense of this Phrase.

First, because the plot of the Gospel was first drawn in heaven, and lay there hid in God's breast, Ephes. 3.9. from all eternity: secondly, because the knowledge thereof brings to heaven: thirdly, because in the learning of it we must abstract our minds from all earthly matters, and put on an heavenly disposition of mind, Psal. 119.19.

The first heavenly Mystery is concerning the Prophetical office of Christ, that he only, and none else, is able of himself, to understand the Mysteries of God's kingdom, and so to reveal them to his Church, whereby he makes good his speech in the former Verse.

Heaven, that is, the doctrine of salvation, is impenetrable to the wit of man, out of Christ: We are all blind men, groping in the dark, that not only not find that they seek, but fall into some pit, or rush against some post: Oh how unsearchable are his judgments, and his ways past finding out! Rom. 11.33. Who is his counselor? None but his Son in his bosom. Man can pierce the earth, and the seas, and ascend into the airy and starry heaven; but there is he at the highest: the third heaven, Paradise, he cannot get into, and enter into God's Cabbinet, he wants a key to open it, John 1.18. No man hath seen God at any time, the only begotten Son which is in the bosom of the Father, he hath declared him.

Use 1. Humiliation even to those of greatest parts: Though their wit can reach all other things, yet here it is too short. Therefore we must deny our selves, and become fools that we may be wise, glorying only in Ithiel and Vcal, and confessing our brutishness with him, Prov. 30.1.2.3.4. Surely I have not the understanding of Adam in me, neither have I learned the knowledge of holy things: who hath ascended into heaven? or who hath descended to impart the secrets there learned? who but Ithiel and Vcal, that is, Christ. We may quickly, with David, see the end of all worldly perfection, but God's Commandments are exceeding large, Psal. 119.96. Therefo • e trust not thine own wit in spiritual matters, out hang on the mouth of Christ.

Use 2. Yet here is comfort, that Christ hath ascended into heaven, and entered into God's own bosom, for this he hath done for all our benefits. And that which Maximilian dying added to this place, understanding it of Christ's bodily ascension, No man hath ascended but the son of man, and said he, all that believe in him, the same is true also understanding it of divine Mysteries. And in this sense may we say, as well as Bernard in the other; Etsi solus, at profecto totus intrabit, nec os comminuetur ex eo: Although he shall enter in alone, yet shall he enter in whole, neither shall a bone of him be broken. Now the faithful are as it were the bones and flesh of Christ. As they then by plowing with Samson's heifer, found out his Riddle, so shall we God's, by consulting with Christ: The more interest thou hast in Christ, the more shall be thy saving knowledge: The secret of the Lord is with them that fear him, Psal. 25.14. Shall I hide from Abraham, &c. Gen. 18. If thou be Christ's, he will acquaint thee with all necessary truth at least, John 15.15. But what hope can any impenitent sinner have of any sound knowledge?

The second heavenly Mystery is concerning the two natures, and their union in Christ.

1. His divine nature in these words; He that descended from heaven: His man-hood was framed in the Virgins womb; therefore that descended not from heaven.

Object. The divine nature, filling all places, cannot be said to descend locally.

Ans. True, but because in assuming the human nature here on earth, there seemed some abasement, and as it were a leaving of heavenly glory, therefore in regard of the assumption of our flesh, he is said to descend from heaven.

2. His human nature, in the words, Son of man: which shows that he was not immediately and miraculously framed by the power of God, as Adam, who though he were man, yet not the son of man, but was conceived of the seed of the Virgin, and so was not only man, but the son of man.

3. The union of these two natures is implied, when he says, The Son of man, which is in heaven. The humanity of Christ was now on earth, how then can he say, The son of man is in heaven, but in regard of the union, whereby it comes to pass? that that which is proper to one nature, is given to Christ, denominated from the other: So, Act. 20. God purchased his Church with his blood, and yet only the humanity was passable. The Lutherans therefore can no more by this place prove, that Christ's humanity was in heaven now when he spake to Nicodemus on earth, than by that other place any may prove that the God-head suffered.

The third heavenly Mystery followeth, concerning the Priestly office of Christ, in offering up himself on the Cross, and the benefit thereof to us, by comparison to the brazen Serpent. It stands thus: As the brazen Serpent was by God's appointment, lifted up on a Pole in the wilderness, that the Israelites, stung with fiery Serpents, might by looking on it be healed; so must Jesus Christ be lifted up on the Cross, that the sinner stung with sin, by believing on him crucified, might live eternally.

In this Comparison are matched,

[ 1] 1. The stung Israelite and the guilty sinner.

1. As the Israelite stung, had death in his bosom, and looked for nothing else: so in the same fearful estate is the guilty sinner, stung with sin. He is the son of death, and abides in fearful expectation of it, Heb. 2.14. yet here is some difference, that this sting is not always felt of the sinner, as was that other of the Israelite.

2. The Israelite in the desert wanted all means of cure, and had not God appointed that Serpent, they had perished: As shiftless and helpless is the poor sinner, as we see in Adam, Gen. 3. till God show us his Christ.

2. Brasen Serpent and Christ: For,

1. The Serpent was accursed of God; so Christ [ 2] Gal. 3.13. was made a curse for us.

2. No likelihood that a brazen Serpent should heal the stinging of a living fiery Serpent; nay, some write, that it is deadly for those stung with a Serpent to look upon brass: So it may seem against reason, that life should come to us by another's death, health by another's sickness.

3. The Brasen Serpent had the likeness of a Serpent, but not the poison: So Christ came in the similitude of sinful flesh, void yet of all sin.

4. The Brasen Serpent was lifted up on a Pole: So Christ was likewise lifted up, first, on the Cross, in the public view of all the people: secondly, he and his Cross, were, and still are, lifted up in the public Ministry, Gal. 3.1. This also Christ seems to imply here; As Moses the Legal Minister lift up the brazen Serpent, so must the Ministers of the Gospel lift up Christ, as it were on high, to be seen of all men: But alas, many lift up themselves, not Christ.

5. As the poison of a Serpent was healed by a Serpent; so the sin of man by man, Rom. 5. 1 Cor. 15.21. yet here is difference, that Christ had power in himself to heal us, which the brazen Serpent had not.

6. The Brasen Serpent was not the device of any Israelite, but of God himself: So is the death of Christ the ordinance of God; no man could ever have found out such a means of salvation.

[ 3] 3. The Israelites looking on the Serpent, and the sinners believing in Christ.

1. The Israelite was healed only by looking; so the sinner is justified only by believing.

2. As looking, as well as the rest of the senses, is a passion, rather then an action; so in Justification thou art a patient, rather then an agent: thou holdest thy beggars hand to receive, that is all.

3. The Israelites before they looked up to the brazen Serpent for help, first, felt themselves stung, and secondly, believed that God would heal them by that Serpent: So the sinner must first feel himself a sinner, be burdened and heavy laden, Mat. 11.28. before he will or can come to Christ: A man that feels not himself sick, seeks not to the Physician. Secondly, he must believe that in Christ there is all sufficient help.

4. The stung Israelite looked on the Serpent with a pitiful, humble, craving, wishly eye, weeping also for the very pain of the sting: with such an eye doth the believing sinner look on Christ crucified, Zech. 12.10. They shall look on him whom they have pierced, and shall lament, as one mourneth for his first borne. Faith is not a fond fantastical imagination that Christ died for thee, but it is an earnest, affectionate, and intentiue fastening of thy mind on Christ, even as the stung Israelite fastened his eye on the brazen Serpent, or as the sick man looks on his Physician when he desires ease. This Metaphor excellently expresses the nature of Faith; for in the eye is not only contemplation, but affection, love, sorrow, desire, expectation. Such a Faith then, as is only a conceit of the brain is vain and idle.

5. The Israelite by looking on the brazen Serpent, received ease presently, and was rid of the poison of the living Serpent, and so therein was made, like the brazen Serpent, void of all poison: So the believer, by looking on Christ, is eased of his guilty accusing conscience, Rom. 5.1. and is transformed into the Image of Christ, 2 Cor. 3.18.

6. Even the squint-ey'd or pur-blind Israelite was healed; so the weak believer, being a true believer, is healed by Christ.

7. Though the Israelite were stung never so often, yet if he looked up to the Serpent, he was healed: As we are daily stung by sin, so we must daily look up to Christ crucified: Every new sin must have a fresh act of Faith and Repentance.

Yet there are two differences betwixt their looking on the Serpent, and our looking by Faith on Christ.

1. By looking they lived, but yet so that after they died; but here by believing in Christ, we gain an eternal life.

2. They looked on the Serpent, but the Serpent could not look on them; but here, as thou lookest on Christ, so he on thee, as once on Peter, and on Mary and John from the Cross, and thy comfort must rather be in Christ's looking on thee, then in thy looking on him

Use 1. For instruction what to do when stung in conscience, and when Death it self comes to sting thee, and is in stinging thee: thou must then lift up the eye of Faith unto Christ, and he will cast down the eye of grace on thee, and drive away all the poison from thee: thou must then say as Jehoshaphat, I know not what to do, but mine eyes are lifted up to thee lifted up on the Cross, and there triumphing over this Satan, and over this Death. Many when they are stung by the old Serpent, go to look on this idle sight, and that vain Book: But this is to put more Serpents into their bosoms to sting them worse. The only way is to look on Christ crucified.

Use 2. It is comfort to those that do believe: No poison can hurt them, Mark 16.18. They may walk on the Basilisk, Psal. 91. As the Israelites might insult over the Serpents, when once they had the brazen Serpent; so now may the true believer triumph in Christ, and may say with Simeon, Lord, now lettest thou thy servant depart in peace, for mine eyes have seen that saving thing of thine: and with Paul, O Death, where is thy sting? Be thy sins never so great, look on Christ, and thou shalt have help, as they that were stung most dangerously were healed by looking on the brazen Serpent.

Use 3. Trial whether we believe in Christ or no, then shall we find ease, peace, and comfort of Conscience, and the blessed beginnings of eternal life in us. As long as the poison of the old Serpent remains in men, let them talk of their Faith in Christ as long as they will. If the sting of the Serpent sticks in thy flesh, thine eye sticks not in Christ crucified.

In the 14. Verse he had said, that Christ must be lift up, that is, die on the Cross: It might be asked, why must he? what is the reason of the necessity? Christ here answers, the love of God to the world.

The Sense. God,] that is, the Father, as the word is taken when opposed to the Son.

Loved the world.] By the world I understand mankind, fallen in Adam, as Tit. 3.4.5. it is called 〈 in non-Latin alphabet 〉 , not that every particular man was thus loved; for only the Elect have Christ given to, and for them: But in giving Christ for them only, he shown his love to the whole kind, which otherwise had perished, and now does not, because some are saved. [So loved.] By love understand only pity and compassion to poor man in his misery. This affectionate compassion is set forth; First, by comparison of the parties loving and loved: God, most high and holy, loved the base and wicked world. Secondly, by the measure of it: He so loved, that is, so infinitely, so transcendently, so incomprehensibly. So Heb. 12.3. Look on him that suffered such contradiction; as if he should have said, such as cannot be sufficiently expressed or conceived: And 1 John 3.1. Behold what love the Father hath shown unto us. In such like speeches there is a special Emphasis. Thirdly, by the fruit of his love, it was no lip love, but a giving love, That he gave. Yea, but some things are not worth the giving. Fourthly, therefore by the worthiness of the gift, that he gave his Son, yea, and his only begotten Son: And that to stand in our stead, and to die on the Cross for us, as appears by the 14. Verse. Yea, but though never so excellent a gift be given, yet if it be not of use, and profit, to whom it is given, it doth not so testify love; Therefore, Fifthly, it is set forth by the benefit that comes to us by it: first, not perishing: secondly, having eternal life. But perhaps though this gift brings so great profit, yet they to whom it is given, must take some great and extraordinary pains to get it, and then God's love is not so great. Therefore, Sixthly, it is set forth by the easiness of the means whereby we are possessed of the profit of this gift, That whosoever believeth. Yet if this so worthy a gift, of such invaluable worth to the enioyer, had been restrained to some few sorts of men, the matter had not been so much; Therefore, Seventhly, it is set forth by the universality, that whosoever; be he what he will, so he will but reach forth his hand to take this gift, he shall have it, and all the comfort of it.

[Doct. 1] The ground of our salvation is only God's mercy and compassion towards us in our misery: This was that which made him send Christ himself, the author and finisher of our salvation. When man fell, Justice pleaded for his overthrow, but then Mercy pleaded as hard on the other side, and caused God to be affected, not much unlike to the Israelites, in the case of Benjamin, like utterly to be desolated; How is this come to pass, said they, that this day one Tribe in Israel should want? Judge. 21.3. and how shall we do for them? So God seeing the ruins of mankind, in the fall of one man, seduced by the craft of Satan, with the colorable shows of good, his bowels earned within him; and, What, said he, shall one whole kind of my creatures, and that the most excellent, be thus ruinated? Made I so glorious a creature for no other end, but to be a prey to that hellish Leviathan? Shall the Devil thus wreck his malice upon me, and rob me of my chiefest treasure? Shall such a fearful breach among the tribes of my creatures remain vnhealed, that the head tribe of all should utterly perish? Thus God's tender pity working in him, set his wisdom on work, to devise an happy means, so to reconcile Mercy and Justice in himself, that unhappy man, at variance now with him, might be reconciled, and brought again into favor. This is that which is meant, Tit. 3.4. When the love of God to mankind appeared. And it is excellently set forth, Ezek. 16.6.7.

Use 1. This must humble us: There is nothing in us to move God to mercy but our misery. Away with the pride of the Papist, that talks of foreseen merits. No, God so loved the world.

Use 2. It is for comfort, and that three-fold: First, that our salvation is certain, because it is founded upon an unchangeable ground, The love of God: for alas, how mutable are we? Therefore the Papists grounding salvation upon our selves and our-own works, do withal teach uncertainty of salvation. Well might I doubt, says Bradford, of my salvation, feeling the weakness of my faith, love, hope, &c. if these were the causes of my salvation. Secondly, that if God had pity towards thee when out of his Christ, and his enemy, what then, now being in Christ, and his son? Rom. 5. Thirdly, when thou feelest thy great unworthiness, and beginnest to despair, remember the gracious disposition of God to mercy: when nothing else moved him to pity man fallen, his own affection moved him, Isa. 57.18. I have seen his ways, to wit, how bad they are, yet will I heal him.

[Doct. 2] God's love is infinite, boundless, bottomless, passing all knowledge, Ephes. 3.19. God so loved, that is, so immeasurably, so incomparably, that we can have no similitude to express it by: Therefore Paul prays, Ephes. 3.18. that they may be able to comprehend the breadth, length, and depth of this endless Mercy. We may quickly wade too far in other of God's attributes, as in his Wisdom, to know why he did this or that, but in his Mercy never can we wade far enough. This serves for comfort, when Satan amplifies thy sins, and says, thou hast so heinously sinned; unto that so oppose this so of Christ, God so loved. God's mercy is far more infinite then man's sin, Isa. 55.8.9. My thoughts [of mercy] are not as your thoughts [in sinning], my ways [in mercy] are not as your ways [in offending], but as high above them as the heavens above the earth.

God's love shows it self in nothing so much, as [Doct. 3] in giving us Christ to die for our sins, Rom. 5.7.8. 1 John 3.16. and 4.10. In this appears the tender bowels of mercy, Luke 1.78. In Christ's pierced side on the Cross thou mayest see these bowels naked, as in an Anatomy. God shown his love in the Creation, when he gave all the creatures to man, but here in our Redemption he shows us greater love, in that he gives us his own Son, our Creator.

Use 1. Against fond Worldlings, persuading themselves of the love of God, because of outward belly-blessings: If they felt the weight of sin, they would know God's love could not appear to them but in Christ, easing them of that burden.

Use 2. It is comfort to the redeemed of Christ, notwithstanding all their afflictions: They have yet Christ the main gift. David, a king, yet Ps. 103. especially magnifies God's mercy in the remission of sin. Rom 8.32. Who spared not his own Son, but gave him for us to death, how shall he not with him give us all things also?

Christ is given of his Father unto death for us: [Doct. 4] And because what the Father does, the same also doth the Son, therefore Christ gives himself also, Gal. 1.4. Which gave himself for our sins, &c.

Use 1. Labor we to be affected with this so endless love both of the Father and the Son: Truly God doth exalt his love above the love of natural Parents, Psal. 103.13. Isa. 49.15. What father would part wholly with his son, to give him as a possession to his friend? But to give his only Son to his enemy, yea, to give him to death for his enemy, this is a love beyond all loves, astonishing the very Angels; and this is that which makes Christ set a so upon this love, God so loved the world. God infinitely loves his Son above that we can love ours, and yet for our sakes he puts his dear and only Son to suffer that, the thousandth part whereof we could not endure should be laid upon the worst and most ungracious of our Children. See how dear thy soul was to God, when he thought not his own, and only Sons blood too dear a price for its redemption. Was God so affected with Abraham's love, in offering Isaac, only in the purpose, and preparation of his heart; and shall not we be affected with this love of God, in giving actually his Son to the death for us, base and forlorn wretches? What benefit would the blood of Isaac do God? But the blood of Christ is of infinite benefit to us. How much more cause then have we to say of God, as God says of Abraham, Gen. 22. Now I know the Lord loveth me, having given his own Son; yea, and by oath to bind our selves to reflection of like love in some measure? But what urge I God's example? If we have yet but so much good nature as the cruel cut-throat Publican's, Mat. 5.46.47. we cannot but requite love with love. But oh the brutish and barbarous unthankfulness of the world! If a man having undertaken the burden of some capital crime for his friend, and therefore also taken his friends name, and apparel, and so should be content to suffer death for him; what a monster would we count that man, for whom all this is done, if he should come forth, and be one of the forwardest to despite this his friend, to scorn him, revile him, to spit at him, yea, and to be his hangman? And this is that we do to Jesus Christ crucified for our sins, whilst still we continue in our sins. What a shame is this, that God should part with his Son, and his Son with his heart-blood for thee, and thou wilt not part with thy sinful delights for him? That thou shouldest love thy sin better then God did the life of his Son? If this love of Christ contstrain us not, nothing will. Canst thou do less then give thyself to Christ, when Christ hath given himself to thee?

Use 2. Here is thy comfort, when thy sins press and pinch thee: Christ hath died for thee, yea, he was given to the death for thee by God the Father. What then, though he will not accept of thine own first begotten, Mic. 6. yet he cannot but accept of his own only begotten, and which himself hath given to thee? As Pilate presented Christ whipped, to the Jews, with his Behold the man, to move compassion: so must we present Christ crucified to the Lord, to move his compassion to us; Behold what thine own hand hath done to thine own Son, and say, It is enough.

The fruit of God's giving Christ unto us, is not [Doct. 5] perishing in the destruction of hell, and then the having of eternal life: These are made two distinct benefits. It doth not follow, that if we be freed from hell, we are therefore presently possessed of heaven. When thou alledgest for thyself against hell claiming thee for her own, Christ hath suffered for me these pains: yea, but saith Satan, for all this thou must not look for heaven: for thou canst not keep perfectly the whole Law. Then the answer must be: As Christ hath suffered that which the Law threatened, so hath he fulfilled that which the Law commanded; and as by the former he keeps me from perishing, so by the latter he entitles me to heaven. By this we see that without Christ, in our selves, we are but lost creatures, and that there is no way but perishing for all them that are out of him, as Jews, Turks, absolute Papists, and the heathen Philosophers.

The means whereby we receive this benefit from Christ is Faith; That whosoever believeth. They are not therefore common to all, but only to the believer: and Faith is not in all men. By Faith a man is united to Christ: Look then in what estate Christ is, in the same must the believer be, and thence it is, that the believer cannot perish, but must have life eternal.

Now in as much as Faith is here made the means of this benefit, it will not be amiss a little to consider the nature of that grace.

In the opening whereof briefly consider two things.

• 1. The Act.
• 2. The Object of Faith.

1. The Act of Faith is four-fold.

• 1. Knowledge and Understanding.
• 2. Judgment.
• 3. Adiudication.
• 4. Apprehension or Application.

1. Knowledge and Understanding of the Gospel, and the heads thereof; as of Christ, his Natures, his Offices, his benefits. We are called Isa. 55.1. to come and buy without money, freely, which is done by the grace of Faith. Now no man will buy he knows not what; but we use to see, and thoroughly to look on things we buy: So here, Knowledge is the beginning of Faith, so that without it a man cannot desire to believe, John 4.10. If thou knewest the gift of God, &c. thou wouldest have asked of him. Therefore as Peter joins Knowledge and Faith together, John 6.69. We know and believe that thou art the Christ: So, Paul couples Ignorance and Unbelief together, I did it ignorantly, through unbelief, 1 Tim. 1.13. The Popish implicit faith therefore is no better then an unbelieving faith.

Object. Heb. 11.1. Faith is the evidence of things not seen.

Ans. Not seen with the eyes of Reason. Matters of Faith are not discerned by Reason, nor seen with those eyes, yet Faith hath eyes to see them, and therefore is called the evidence of them, or convincing demonstration, as the word is, and therefore, 2 Cor. 4.18. we are said to look on the things which are not seen.

Object. Knowledge is a reward following of Faith, Psal. 119.66. And this is the difference between Faith and Knowledge, that Knowledge is ground • d on some reason, Faith upon the bare authority of another.

Ans Ephes. 3.19. Paul prays that they might know the love of Christ, which passeth all knowledge. If it pass all knowledge, how then is it to be known? We must then distinguish of Knowledge: First, there is a weaker Knowledge, whereby we understand that there are such things revealed unto us in the word: Secondly, a clearer Knowledge, whereby we apprehend the things themselves, and how they are. The former must needs go before Faith, the second follows it in the life to come. Before we can believe the doctrine of the Trinity, the hypostatical union, &c. we must know that such things are revealed in the word, though the things themselves surpass our understandings.

2. Act of Faith is Judgment, both of the truth, and of the goodness of the Gospel: for as Paul speaks of the Law, Rom. 7. I consent to the Law, that it is good, so doth Faith much more to the Gospel.

3. Act of Faith is Adiudication, whereby our understandings adjudge the promises in special to our selves.

4. Act is of the Will, which is Apprehension of, and Adhasion to the promises. When the understanding hath judged aright of the promises, and adjudged them to our selves, that they belong to us, then the Will welcomes them, clasps about them, hugs them, and as it is Heb. 11.13. kisses, and embraces them: this action of the Will, means the Apostle in that place. When thine heart shall kindly entertain the promises, and cling about them, then with old Simeon, doest thou hold Christ in thine arms. These two last Acts are the very pith of Faith, that which is called Application, and John 1.12. Receiuing of Christ. When Thomas said, My Lord, my God, Christ answered, that he believed, John 20. So Paul applies the general promise, 1 Tim. 1.15. Jesus Christ came into the world to save sinners, whereof I am the chief. So, Gal. 2.20. I live by the faith of the Son of God, who hath loved me, and hath given himself for me, where he speaks in the person of all believers.

Concerning this Application consider,

• 1. The Ground.
• 2. The Means.
• 3. The Order of God's working it.
• 4. The Manner.
• 5. The Degrees of it.

1. For the Ground. It is the general or indefinite promise, made upon the condition of Faith, concurring with God's Commandment, bidding me to apply, 1 John 3.23. This is then his commandment, that we believe in the Name of his Son Jesus Christ: and the conscience and privity of having this condition of the promise, to wit, the grace of Faith. For as upon this ground, I account the general curse of the Law my special curse, because I find myself breaker of the Law, and that it is the condition of the curse: So likewise I account the general blessing of the Gospel, my special blessing, because I find Faith in myself, the condition of the blessing.

Object. It is not so easy to know we believe, as that we break the Law.

Ans. True: yet it may be known; or else why should our Savior ask some whether they did believe or no? or why doth the Apostle bid us prove and examine our selves whether the Faith be in us or no? 1 Cor. 13. And here because of the difficulty of this Knowledge, God himself applieth the promises outwardly in the Word and Sacraments, and inwardly by the testimony of his Spirit.

2. For the Means of it. It is the hearing of the Word, Rom. 10.17. Faith cometh by hearing. Luke 24.45. Then he opened their understanding, namely, in hearing him open the Scriptures. This discovers the common faith to be a false faith, because conceived without the word: It is a bastard Faith, it is not lawfully begotten. Let them never profess faith that either neglect hearing, or hear irreverently. True Faith is the daughter of the Ministry, and therefore cannot but reverence her parent.

3. For the Order of God's working it. It is thus to be considered: First, the Law presents thee with the sight of thy sins and misery: Secondly, it works in thee compunction and terror, the spirit of bondage, Rom. 8.15. so that thou criest out, What shall I do, Act. 2.37. Then thirdly, the Law is made thy School-master to Christ, and thou beginnest to consider seriously of the Gospel, and the promises thereof. Fourthly, upon this serious consideration, believing that thy sins are pardonable, thou conceiuest an hearty hungering after mercy, and afterward Faith to apprehend mercy. Fifthly, this thy longing causes thee with a broken and a bleeding heart, purposing no longer to sin, to cry for mercy, and to hold out in crying, with strong sighs and sobs. Sixthly, upon this follows some quieting of the heart, in some assurance of pardon, and being thus bred, it is confirmed by the frequent use of the Word, Sacraments, Prayer, and exercises of Repentance, and daily experience of God's goodness. This serves.

1. To stop the mouths of the Papists, slandering us that we teach that a man is presently to conceive a persuasion that his sins are forgiven, and so he • hath forgiveness. No, we teach that a man is to be hammered and humbled by the Law, that he is to be pinched with feeling his want of Christ, to be exercised with longing desires, and to exercise himself in long and many prayers, before he can have the least assurance.

2. To discover the false faith of many that never were thus handled.

Object. But I do not remember the time, that ever I was thus handled successively, have I not therefore Faith?

Ans. If at the present thou feelest these things, or the chiefest of them, it is well: for our Faith is in working every day, and oftentimes the first beginnings are not so easily discerned: as we discern not the sprouting of the Plant when it first buddeth, Mark 4.26. John 3.8.

Quest. But is there not Faith till there be some assurance felt quieting the mind?

Ans. Yes, when thy soul is like the thirsty ground in desiring the blood of Christ, then is Faith begun, then is Christ received, though thou feel it not. Mat. 5. Blessed are they that hunger and thirst. To eat the flesh and drink the blood of Christ, is to believe; but whosoever hungers after his flesh, hath already eaten, who so thirsteth after Christ's blood, hath already drunken. Desire of Faith is an argument of Love, Love of Knowledge, Knowledge of Experience; for Faith is known chiefly experimentally: Therefore Psal. 34.7. Come therefore, taste and see how gracious the Lord is. First, we taste before we see, feel in our own experience, before we know God's sweetness. And unless a man by his own taste, hath felt the sweetness of Christ, he cannot desire him. Pregnant is to this purpose that place, 1 Pet. 2.2.3. As new borne babes desire the sincere milk of the word: but he adds, If so be ye have tasted how good the Lord is. So that there must first be a tasting of God's goodness, before there can be a desiring: where also note that desiring is a property of a new borne babe.

4. For the Manner how the hand of Faith is to apprehend, and the eye is to see Christ. A point worthy our consideration, that thereby we may yet better discern true faith from feigned. This right manner of apprehension is in six points.

1. Faiths receiving hand presupposes God's offering and giving hand: So that true Faith receives Christ as a gift out of his Fathers hand. And therefore look where God hath an hand to give, there, and there only hath Faith an hand to receive. Now God's hand opens it self to give Christ and his Spirit to us in the holy exercises of hearing the Word, receiving the Sacraments, and hearty Prayer: And therefore Faith comes and lays hold on, and receives Christ in the use of these. In hearing the Word, and receiving the Supper, to meditate upon the promise of mercy, and in meditating to apply: this is the manner of true Faiths applying. Therefore that Faith which apprehends Christ otherwise, in the neglect and contempt of the means, is mere presumption, and an idle fancy of a wandering brain. A true believer may apprehend Christ when he is out of these exercises, yet this apprehension is the fruit of his former use of these exercises, and it is nothing so sweet as in the use of these exercises. When we are in prayer then the Lord sends down his Spirit, applying the promises, and making us to cry Abbi my Father. When we are in hearing and receiving, then the same Spirit seizeth on us, as on Lydia and Cornelius. Thou that braggest of thy full persuasion, try it by this: Doest thou feel that it being but faint and feeble at other times, yet in the Word, Sacraments, and Prayer to receive notable increase of strength: Alas, nothing less, but rather it is weakened, because the Word it is an enemy to presumption, and therefore shakes it, but a friend to true Faith, and therefore it feeds and fosters it: So that here is a lively difference between Faith and Presumption. First, Faith receives Christ, Presumption snatches at him: Faith receives him at God's hand reaching him forth in the means, Presumption saucily and impudently offers to snatch him, not seeing God's hand open it self. Then secondly, presumptuous apprehension is apprehended, arrested, arraigned, as a malefactor, by the ministry of the word, and the wind thereof blows it down, as a Spiders web, in which regard the presumptuous believer hates the Ministry; but the true apprehension is cherished, confirmed, and encouraged in the Word.

2. Apprehension of Faith is with feeling of sweetness in Christ and in the promises, and therefore called the eating and drinking of his flesh, John. 6. and Faith is the Palate of our souls mouth, and therefore in this exquisite dainty it must needs find a special sweetness, Psal. 63.3. Thy loving kindness [apprehended by Faith] is better then life. So, 1 Pet. 2.3. If so be ye have tasted how good the Lord is. Psal. 34.8. Taste ye and see how gracious the Lord is, that is, believe in him; as appears by the reason added, Blessed is the man that trusteth in him. Hence arises the love and joy in Christ, as immediate fruits of Faith, John 8.56. 1 Pet. 1.9. Rom. 15.13. For as with natural food is joined natural gladness, in regard of the contentment it ministers to the hungry stomach, Acts 14. Filling their hearts with food and gladness: so also with spiritual food is joined spiritual joy. And as in eating these earthly meats, whilst in eating we find pleasure in them, our affections are stirred up towards them; so also towards Christ, feeding on him by Faith, so that we cannot but cry out, oh the sweetness of this flesh! and even desire others to eat of it, as Paul did Agrippa, and David inviting others, Psal. 34.8. For Faith apprehends the promises, not only as true, and so assents; but as good and sweet, and so adheres and cleaves unto them. And as in covenants between men, assent is shown by wishing, Gen. 30.34. so doth Faith in the covenant of grace: And therefore Heb. 11. the Patriarchs are said to salute the promises. Salutation is with embracing and showing of affection.

Here is another difference between Faith and Presumption: for presumption feels no more relish in Christ's blood then in a chip, but true Faith doth, because it felt first the sourness of sin. It was scorched with the sense of God's anger, whence comes thirsting after his blood, which is as comfortable as clear water in drought. Look with what comfort the condemned malefactor at the gallows, receives his pardon, with the same doth the believer receive Christ.

3. This apprehension of Christ must be with an humbled and contrite heart for sin: Come unto me, that is, John 5.35. Believe in me, all ye that are weary and heavy laden, Mat. 11. And Zach. 12.10. They shall look upon me, whom they have pierced, and they shall lament for him. The eye of Faith is a lamenting eye, a sorrowful eye: for it beholds Christ pierced with the believers own sins. The Passover was to be eaten with sour herbs, and Christ the true Passover with grief of heart for our sins.

4. The apprehension of true Faith is with a strife against our own infidelity, and Satan's temptations to doubting, and in the end with victory over them. Here then are two things: first, Strife: secondly, Victory. First, there must be Strife, because Satan is an enemy to true Faith, and will oppose it, and God being a friend to it, will by this means have it tried and confirmed. Here is a difference between Presumption and Faith: the presumptuous man brags of his Faith, that it is so strong, that he nothing doubts of his salvation: the true believer, wearied with continual doubtings, cries out, Lord I believe, help my unbelief. And hence to the presumptuous nothing more easy then Faith; to the true believer that feels this conflict between Faith and Doubtings, nothing more difficult. Hence Faith is called the Faith of God's power, Col. 2.12. and we are said to believe by God's mighty power, Eph. 1.19. whereas there needs no such power to beget a presuming imaginary persuasion. Such ill weeds grow over-fast of themselves, and there needs that power rather to destroy it then to build it. Further, Faith is God's own work, and he loves to have his works and graces tried; and therefore purposely lets Satan loose upon us, to bait us, and sometimes fights himself with us, as with Job and Jacob. But Presumption being the Devils work, he loves not to try it, lest he should mar all, and so cause men to seek for a better grounded persuasion. Then secondly, Faith in this strife gets the Victory over all impediments, whereas in the evil day Presumption receives the foil, and gives the presumer the slip in his greatest need; and therefore Job 8. compared to the Spiders house: But true Faith never letting go her gripe, with Jacob Gen. 32. wrestles with the wrestlings of God, and gets the upper-hand, as Rahel speaks of her self in another case, Gen. 30.8. and so trusts in God though he kill her.

5. Faith apprehends Christ with the apprehension of inferior and dependant promises: for look as God makes his promises, so Faith receives them; but God in making his promises, knits and tyes the inferior promises of the things of this life, to the main promises concerning Christ and salvation, 2 Cor. 1.20. Mat. 6.33. Rom 8 32. therefore true Faith so receives them. Here Presumption is again convinced: he that crakes so much of his strong Faith, and assurance of the remission of his sins, how shakes he in time of danger, when outward means of preservation fail? whereas if we did rely on God for our souls, much more would we for our bodies, if for our eternal, much more for our temporal sa uation: for by the same Faith that we live our spiritual, we must also live our temporal life. Abraham by the same justifying Faith whereby he believed Christ's birth, believed Isaac's also, Gen. 15. And it cannot be, but if we believe that God hath given us the greater blessings, we should think he should deny us the lesser. How doth he trust God for a Kingdom, that will not trust him for a crust of bread?

6. This Apprehension must be with transformation of us into the image of Christ, 2 Cor. 3.18. We all behold the glory of the Lord, namely, by faith, and are changed into the same Image. Faith being as powerful in this spiritual conception to work in us the image of the object seen, as fantasy is often in the natural conception. Meats eaten are turned into the nature of the eaters, here contrarily eaters turned into the nature of meats eaten; believers are fashioned according to the Image of Christ: for Faith receives not a dead Christ, but Christ with his Spirit, a working, a stirring Spirit. The good ground receives the seed of the Word, there is Faith, but mark the manner of receiving, with a good and an honest heart, Luke 8.15. This discovers the vanity of the common faith, so much bragged of, for the power of godliness is denied. The right manner of applying Christ is in applying him to our selves, to apply our selves, with all our desires and endeavours to him and his commandments, otherwise we misapply. Away then with that fond, and foppish, fantastical, idle, doting faith; and here is also the difference betwixt temporary and saving Faith: Temporary Faith is begotten, not as presumption by fancy, but by the seed sown, that is, the word, and it brings forth, by virtue of this seed some fruit, but yet the heart is rotten and unsound, as Judas still retained his darling of covetousness, in the greatest heat of his profession, and therefore there was no thorough application of Christ, only some slight taste, Heb. 6. not a thorough eating or digestion, a superficiary floating in the top of the river of Christ's blood, no diuing to the bottom that they may be douzed thoroughly, not feet only, but hands and head, and all.

5. For the Degrees of Application and Apprehension, they are two:

• Weak.
• Strong.

1. Weak apprehension, when a man desires and strives to apprehend and apply the promises, but to his own thinking cannot: This small faith is called weakness of faith, by our Savior. And it consists in two things.

1. Want of feeling, by reason of that little life and spirits that are in it, being but as smoking flax: for the truth is, that Faith when it is weakest apprehends Christ, but it feels not her own apprehension: As the Infant hath sense, life, and reason, but discerns not these things in it self.

2. Want of certainty, by reason it is overwhelmed with so many doubtings, so that the youngling in Christ, and the weak believer cannot say boldly, Christ is mine, and yet neither dares he say, Christ is not mine. As he cannot boldly challenge Christ's righteousness, so neither can he wholly deny it to himself: for there is a twofold certainty: first, of Evidence: secondly, of Adherence. The weak believer, though he want the certainty of Evidence, that though the truth of this proposition, My sins are pardoned, be not evident to his understanding, yet he wants not the certainty of adherence, whereby in his will he sticks and cleaves to the promises, saying still, It is good for me to cleave to the Lord: but the certainty of evidence is so weak and so over-mastered by infidelity, that in this regard this Faith is called unbelief; Lord, I believe, help mine unbelief, that is, my weak and wavering Faith, so full of doubting, that it deserves rather to be called unbelief then Faith: for unbelief should be wholly taken away, not holpen.

The Reasons of this weakness are two.

1. Want of experience, and therefore it is specially at our first conversion, when as yet novices, and are not thoroughly acquainted with God's manner of dealing with his.

2. Violence of Temptation, specially if it prevail, and cause us to fall into some more grievous sin: then the Faith before strong becomes weak, as in David's adultery, and Peters denial.

2. Strong Apprehension when a man hath a sure and a firm gripe of Christ, not only betwixt his finger and thumb, as it were, but hath clasped him with both his hands, yea, both his arms, so that he can say with Jacob, I will not let thee go, Gen. 32.26. And with Paul, Nothing shall separate, Rom. 8. This is called a plerophory, or a full persuasion, as was in Abraham, Rom. 4.21. Being fully assured. And it is gotten, when after long practice, and pains taken in a godly life, and after many observations of God's kindness, we are become experienced and exercised Christians. See Psal. 23. throughout. Now this promise here is made to the first, as well as to the second degree: for weak Faith is true Faith, as well as strong. When a man strives to apprehend, and stretches out his withered hand, desiring he could apprehend, bewailing the inability of it to apprehend, crying earnestly for mercy, that because he cannot apprehend Christ, Christ would apprehend him, that because he cannot apply Christ, Christ would apply himself to his conscience; when a man I say, doth but thus much, he believes, and whosoever believes, shall not perish, but have eternal life.

Thus much of the Act of Faith.

2. The Object follows. The Object of Faith, it is Christ; whosoever should believe in Him: or the Gospel and the Promises thereof, as Rom. 10. It is called the word of Faith. Yet first the Promise, and then Christ who is promised as a gift: So in a word, Christ revealed in the promises of the Gospel, is the Object of Faith. Wherein is the difference betwixt Faith and the knowledge of Christ in the life to come, which considereth him in himself, but Faith beholds him in the glass of the Gospel, 2 Cor. 3.18.

Object. Other things are the Object of Faith besides this, even the whole truth of the Bible, as the Creation of the world, Heb. 11.

Ans. Faith believes the Creation, and all other holy truths, even justifying Faith: (for of that Faith it seems the Apostle speaks, Heb. 11. both by the end of the former Chapter, and the third verse of the 11. by it our elders obtained a good report ) but not as employing her self about them as her special object, but presupposing them as necessary antecedents. The reasonable soul in a man doth the same things which the sensitive in beasts, yet not as her proper and peculiar acts.

Object. 2. Justifying Faith believes other promises besides that of Christ, and salvation by him, as concerning strength in temptations, moderation of afflictions, comforts of this life.

Ans. True, but as appendants and appurtenances to the main and principal promise: for in Christ, that is, that fundamental promise concerning Christ, all, that is, the other depending, promises are Yea and Amen, 2 Cor. 1.20. The proper and peculiar object then of justifying Faith is the Evangelical promise: other things are believed, some as necessary antecedents, some as necessary consequents of this. But Faith finds life and salvation, neither in the histories of the Creation, &c. nor in the Legal commandments, threatenings, promises, but only in the Covenant of Grace.

This doctrine of the right Object of Faith, is to be marked against the Papists cunning, in words saying as much as we, but in truth denying it. Faith, saith the Council of Trent, believes all things contained in the word, specially that the wicked is justified by Grace. But by Grace they understand the habit of Charity: and this is that, they say, Faith must hold, That when we have this grace of Charity, then for it we are justified. And so they make Faiths object not Christ, nor his righteousness without us, but the dignity of our own inherent righteousness within us, contrary to the whole current of Scripture, calling it the Faith of Christ, Rom. 3.22.26. Gal. 2.20. Phil. 3.9.

The persons to whom the benefits of Christ's [Doct. 7] mediatorship belong: To all believers, without any exception of any estate or condition; That whosoever believeth. None is excluded, but such as exclude themselves. This is singular comfort in temptation: No matter for thy sins, whosoever believes in Christ shall be saved. If thou have been never so great a sinner, yet thou art not excluded, if thou wilt embrace Jesus Christ by a true Faith. This must comfort thee also in thy mean estate in the world, for yet thou art not excluded out of Christ, if thou believe in him, be thou what thou wilt. Whosoever believes, the heinous sinner as well as the lesser; the poor beggar, as well as the mightiest Monarch, shall not perish, but have life eternal.

This is a further illustration of that said before, that God gave his Son that we might be saved. The reason is from the contraries: either he was sent to judge, or to save; not to judge or condemn, for there was no need of that, we were already all in that estate of condemnation: therefore he was sent to save. And withal here is a prevention of an Objection, that might be made upon that in the former Verse, God so loved the world, that he gave his Son, &c.

Object. But yet many in the world are damned, and that the more grievously, because of Christ's coming.

Ans. Though Christ be a stumbling block to many, and augment their condemnation, yet God sent him chiefly and principally for another end, namely, to save. That many are not only not saved, but more fearfully damned by means of Christ, it is not from the main and direct end, God propounded in sending him, but it is accidentally by reason of their own willfulness in refusing Christ.

The words contain

• 1. God's act, The sending of his Son into the world.
• 2. The end,
  • 1. Negatively, Not to judge.
  • 2. Affirmatively To save.

1. God's act. God, that is, the Father, sent his Son into the world. By World, understand the habitable world, wherein men dwell. And the sending of the Son into the world, is to be understood in regard of his Incarnation, and the birth of his humanity, as John 18.37. For this cause was I borne, and for this cause came I into the world: So Rom. 8.3. God sent his Son in the similitude of sinful flesh And Gal. 4.4. God sent his son made of a woman. In this phrase of sending is implied the ground of Christ's calling to the office of the Mediatorship. He was sent and authorised by his Father: A thing that all of us must look to in our callings, especially Ministers.

2. The End. Not to condemn or judge, that is, strictly according to the rigor of the Law; but to save, to qualify the Laws rigor with the Gospels moderation.

Object. Luke 2.34. This Child is set for the fall, and rising again of many in Israel.

Ans. For the fall only occasionally and accidentally.

We see here the difference between the Law [Doct. 1] and the Gospel: The Law judges and deals strictly, but Christ in the Gospel, is not come to judge, but Grace and Truth is come by Christ in the Gospel, John 1.17. Hence the Law is called the ministry of death, 2 Cor. 3.

Object. So is the Gospel to many the savor of death.

Ans. Yet the Gospel hath Grace, and the Spirit accompanying it, and so the disobedience against the Gospel, is not only against the commandment, but against the Grace and Spirit of God, Acts 7.51. Ye have always resisted the holy Ghost.

See the difference between the first and second [Doct. 2] coming of Christ. In the second he comes to judge: in the first not to judge, but to save. While the day of grace lasteth, take we the opportunity: The day, yea, the hour before the day of Judgment, there is Mercy, but after the sound of the Trump, the date of mercy is out.

Wheresoever Christ is preached in the Gospel, [Doct. 3] there are some to be saved: for the main end why he was sent, is to save: The preaching of the Gospel presupposes some elect.

[Doct. 4] Learn a notable defense against Satan: When thy sins lie heavy on thee, oppose thou this buckler, Christ is come, not to judge, but to save, by translating my cause out of the Legal Court of Justice, into his own Evangelical Court of Mercy. Therefore what dost thou O Satan, dragging me into the Court of the Law? Christ hath removed my cause thence.

[Doct. 5] This being the main end why Christ was sent, that we might be saved, let us take heed we frustrate not this end, by refusing God's grace, or turning it into wantonness, taking occasion upon Christ's coming, to sin the more freely, and so to make our Savior, our accuser and condemner.

Here followeth the fourth heavenly Mystery, concerning the Kingly office of Christ, in justifying his people that depend on him by Faith, and in condemning the unbelievers. It hangeth fitly upon the former Verse, either as a proof, thus: If Christ came to condemn the world, then either the believers or the unbelievers. Not the believers, for he that believeth shall not be condemned: Not the unbelievers, for he that believeth not is already condemned; and therefore the unbelievers needed not that any should come to condemn them, and therefore Christ came not to condemn the world. Or else thus, which I take to be the sounder, as a preventing of an Objection, which might be made against that, that Christ was sent to save the world.

Object. What then, shall all the world be saved, and none damned?

Ans. He that believeth is not, that is, cannot be condemned; but as for others, no such matter: Or thus rather, if Christ be sent to save, how is it, that all are not saved, but many damned? Ans. Because only he that believes in Christ shall be saved, and he that doth not believe is necessarily condemned.

Here are two heads of doctrine.

• 1. How the salvation brought by Christ, is gotten of us.
• 2. How it is lost.

The first in the former words; He that believeth in him is not condemned, that is, by a Meicosis, is absolved, justified, as in the third Commandment, not holding guiltless is holding guilty.

The sinner comes to be interested in Christ's obedience, and so discharged of his sins, and justified, only by believing in Christ. After his cause is removed into the Evangelical Court, the trial is by Faith; He that believeth is not condemned. Therefore, Phil. 3.9. Paul's labor was, that he might be found (namely, when the search and trial of his cause should be before God's tribunal) having the righteousness of Christ by Faith. And, 2 Thess. 1.10. The Lord is marvelous in glorifying the elect at the last day, because the Gospel was believed by them. That at the last day, Mat. 25. works are brought in, it is only to give witness of the truth of our plea of Faith. The sinner pleads Faith, Works are heard as witnesses, giving evidence that this plea is true.

Use 1. Here is rich comfort to every believer: This is his happy privilege, that he is not liable to damnation, that he is justified in God's Court from his sins: for by Faith he is made one with Christ, and Rom. 8.1. No condemnation to those that are in Christ. Christ is justified, 1 Tim. 3 16. that is, discharged of thy sins: Thou canst be no more called to a reckoning for them then Christ can, if by Faith thou have apprehended Christ's satisfaction. The believer may bold • y now answer the Law, I have satisfied thee to the full, and paid thee every farthing; because Christ's satisfaction is his. And there is no justice in it, that one debt should be twice paid, one sin twice punished. Every believer by Faith is married unto Christ as unto an husband: and as in the Law, vxori lis non intenditur, no man lays his action against the wife, but the husband is answerable for the wife; so is Christ answerable for us. And to him we put over the Law. If a believer might be condemned, then either in the Legal Court, or in the Evangelical: In the Legal he cannot, because he appeals from the sentence thereof to the Evangelical: In the Evangelical he cannot, because there only enquiry is made whether the appealer do believe, which once appearing, he is acquitted and dismissed. As we see in the poor Publican's example: being dragged forth into the Court of Justice, and there cast, yet that sentence took no hold of him, because of his appeal to the Throne of Grace, where by Faith pleading nothing but God's mercy, and his own misery, Lord be merciful to me a poor sinner, he went away justified, Luke 18.14. Oh singular comfort! A believer may be, and is often accused by Satan, by his own Conscience, by the wicked World; for what innocence can stop clamorous mouths? It is not said, He that believeth is not accused, but he is not condemned, though accused. And therefore he may triumph with Paul, Rom. 8.33. Who shall lay anything to the charge of God's chosen? It is God that justifies. Or as Augustine reads it interrogatiuely, Shall God that justifies, or is in justifying of us? As if he should say, if any might, it is God: But he justifies us, and as long as he judicially acquits us, what matter is it what Satan, or any other say? If the Judge acquit the prisoner, what matter what the rest of his fellow-prisoners say? This sentence is that which will be a well-spring of comfort in the hour of death, when Satan will be most fierce and fiery in pleading against us, He that believeth in Christ is not, nor cannot be condemned, because having satisfied God's Justice in Christ, he is already acquitted.

Use 2. Let everyone look to it, that he do indeed believe; else will it be worse with him in the Court of Mercy, then ever it would have been in the Court of Justice: for now he shall have double damnation; first, that pronounced in the Law shall be ratified; and secondly, more shall be added, for abusing the Court of Mercy by a wrong appeal, and for laying claim to that sweet mercy which he hath contemned. When men hear this doctrine, that the believer is justified, they use to bless themselves, and think they shall do well, because they make no doubt but they believe: But if a prisoner knew that the Law would condemn him, and that there is no way to save him but his book, he would be sure that he could read, and would try how he could read, and he would every day be taking pains to read, and not, as the world doth in the matter of Faith, content himself with an idle imagination that he can read: And yet sometimes another man's reading saves the prisoner, but here the sinner must be saved only by his own Faith. Surely, Christ now the third time, in this short speech, urging Faith, shows that it is a far other kind of thing, then to imagine, and without ground to think that Christ died for us. Therefore Faith being that whereby we must be tried in the case of the life and death of our souls eternally, it stands us in hand to examine our selves of, and to inure and exercise our selves daily, in the serious practice of true Faith. What it is to believe is partly drawn from Courts of Judgment: A believer is compared to a man that hath a criminal capital cause to be tried in the Court of Justice, where he is sure to be cast, unless he can get some special Advocate to plead his cause, or get it removed into some other more merciful Court.

1. A man would never go to an Advocate, nor labor the removal of his cause, unless he saw his life otherwise gone: So he that believes in Christ, must first see himself no better then a condemned man by the Law, and must be affected with the sense of this condemnation; that so he may see in what need he stands of Christ to be his Advocate. How doth the world then believe in Christ, who never apprehended seriously the condemning sentence of the Law, which should urge them to Christ?

2. A man in this case, condemned by the rigor of the Law to die, would not think of using an Advocate, or seek to appeal to another Court, unless he saw some hope at least, of help that ways. So here, he that believes in Christ, must assure himself of the all-sufficiency that is in him to save him, as being the only Son of God.

3. As a man assured of the sufficiency and favor of his Advocate, and of the mercy of the Court whereto he appeals, goes in humble wise lamenting his state unto them, as he stands condemned in the other Court: So, he that believes in Christ, having taken notice of God's mercy in Christ, and in the Evangelical Court, he comes with a bleeding heart, and makes his moan, and raps and knocks, and cries for relief, as the condemned prisoner howles to the Judge for mercy, and he wholly casts himself upon his Advocate Christ, despayring in himself, and in all other things besides. As the poor Publican, having heard the condemnation of the Law, was so astonished with it, that he smote on the breast, and with a dejected countenance, presents himself prostrate before the Throne of Grace, and says, Lord, I have nothing to trust to, but thy mercy; I am worthily condemned by the Law for my sins, but I appeal to thy mercy in the Gospel, Lord be merciful to me a sinner, convicted and condemned. This is the practice of true Faith: from which how far are our vain boasters? For it is no easy matter, when a man sees God as an angry Judge condemning him, then to apprehend his mercy for forgiveness.

The second head of Doctrine, How this salvation is lost, and damnation incurred, is in the other clause; He that believeth not is already condemned.

And he is already condemned:

1. In the Court of Justice, in the sentence of the Law; Cursed is everyone that abideth not in all things, &c. Gal. 3.10.

2. In the Court of Mercy, in the sentence of the Gospel; Mark 16.16. Whosoever believeth not shall be damned.

3. In the Court of his own Conscience, as Paul says of Heretics, that they are self-condemned.

4. In regard of their desert and justice of God. As we say of a guilty traitor, he is but a dead man; for he is dead to the Law: And so a man deadly sick, is dead to the Physician, that sees he hath death in his bosom. So Gen. 2. The day wherein thou eatest, thou shalt die; that is, have the matter of death in thee.

5. In the beginning of the execution of the sentence, in blindness of mind, hardness of heart, accusations of conscience, &c.

The Use. 1. Terror to the unbelieving impenitent sinner. A Traitor condemned, though he have the liberty of the Tower, and may follow his sports there, yet alas what joy can he have, when in the midst of his sports, the King may call him out to the block? So God gives the wicked these outward comforts, yet they are but condemned men, and even in the midst of your jollity, even this night, O ye fools, shall your souls be taken away, Luke 2. what a desperate madness is it then when men going to the gallows, will quaffe and swagger? Such as are more reasonable, if a man should bid them be merry, and take their sports: They would answer, Alas, how can we, we are condemned, and are shortly to die? How then canst thou thus brave it, when thou art already condemned, and hast one foot in hell? Thou wilt say, Oh the day of Judgment is not near as yet; yea, but the sentence then to be ratified, is already pronounced, and that which then is fully to be executed, is already in part begun. The officers of damnation have seized on thee, have bound thee with their cords, and are dragging thee to the gallows, have set thee on the ladder, put the rope on thy neck, and nothing is now wanting, but thy turning off the ladder.

2. Envy not then the wicked their outward felicities, for in the midst of them they are cursed, condemned creatures: It is no matter though they bless themselves, and though the world magnify them, God hath already condemned them. Therefore such vile persons are always despised in the eyes of the godly, Psal. 15.

Christ gives in the next words a twofold reason of this last proposition, He that believeth not, &c. 1. Reason is in the end of this 18. Verse. Because he believes not in the Name of the only begotten Son of God. The reason is drawn from the worthiness of the person: He is the only begotten Son of God. If some Saint or Angel had been propounded unto us for a Savior, to trust in, we might have denied Faith justly: But now God's own natural Son, God of God, is propounded, it cannot be but an horrible sin not to believe in such a person, so sufficient, and so mighty to save: for not to believe in him, is to disable him, and in effect to say he is not able to save us, there is no such merit in his death, no such virtue in his obedience, and so indeed to deny his God-head.

It is then Christ's God-head which gives that infinite virtue to the obedience of the man-hood of Christ, that it should be available for the justification of all the elect: for this is the ground of faith in Christ, that he is the only begotten Son of God.

Here follows the second reason, why the unbeliever is condemned, because he hates Christ and his Gospel, when offered to him, and prefers his miserable estate of ignorance and blindness, before the knowledge of him. This reason is amplified by the weight of it, compared with the former; But this is that condemnation: as if he had said, He deserves condemnation in the other regard, but here is that which further increases his damnation.

Now here Christ prevents a double Objection.

1. Objection. Many never heard of the Name of Christ; Are they liable to condemnation for not believing in him?

Ans. He that believeth not is condemned, for not believing in so sufficient a Name as of the only begotten Son of God, but yet so that this Name be named unto them, that the light shine unto him: This is that condemnation, that light is come into the world, that is, that Christ and his Gospel are revealed clearly, as the light.

Negative infidelity is no sin. They that never heard of Christ shall be condemned for their sins against the Law, but not for their unbelief; because the light never came unto them. Christ here expounding the doctrine of the former Verse, that the unbeliever is condemned, restrains it to positive infidelity of those to whom the light doth shine. It would be injustice in God to exact more of his creature then he gave: Now he never gave any means of the knowledge of Christ, to such as never heard the sound of the Gospel. A Husbandman might as well expect and exact a crop of Wheat of his ground, having sown no seed in it. It is replied, that it is their own fault, that God gives them not the means of knowledge. I answer, this proves it to be a punishment of sin, as are all the miseries of this life, but yet no sin: Paul is plain, Rom. 2.12. The Gentiles sinning without the Law written, shall be judged without that Law, even by the Law of Nature, and not by the Gospel.

The heinousness of positive infidelity, when men have means to believe in Christ, and yet neglect and refuse him: This is the condemning sin: This is that condemnation, it brings condemnation with a witness, with a vengeance, sore and heavy condemnation. We have examples, in the old World, rejecting Noah; the Preacher of righteousness Evangelical; in the Jews before Christ's coming, mocking the Prophets, till there was no remedy, 2 Chron. 36.16. but specially in the fearful desolation of the whole Nation of the Jews since Christ, continuing, together with their unbelief, to this day, Rom 11. They were cut off through their unbelief. Incest is an odious sin; but yet Herod's contempt of the Gospel, in John's imprisonment, was above his Incest, Luke 3.20. He added this above all, even above his Incest. Sodomy a prodigious abomination, not to be named, but yet it shall be easier for Sodom and Gomorrhah at the day of Judgment, then for Capernaum and Bethsaida, and such Cities as have rejected God's grace in the Gospel, Mat. 11. The Reasons of it are: First, all other sins have this remedy provided for them, The blood of Christ, but no remedy for this; for this sin is the refusing of the remedy. As long as a sick man refuses Physic, and will not endure the sight of the Physician, what hope can there be of his life? His disease kills him not, but his obstinate refusal of Physic. Secondly, this sin gives God the lie, a thing intolerable amongst men, and that in the weightiest matter that can be, solemnly confirmed with oath and Covenant. To give a Prince the lie, though but in a trifle, a heinous thing, what then to give it God swearing in the matter of our eternal salvation.

Use 1. Comfort to the repenting believer, distressed for his sins against the Law: Faith in Christ takes away all our sins. Nothing condemns under the Gospel, but the contempt of the Gospel, and the refusal of God's mercy in Christ. No sin here but infidelity, as no righteousness but Faith: Therefore, Isa. 1. The Princes of Sodom are called to the bath of Christ's blood.

Use 2. Terror to the reiecters of the Gospel, though living civilly, and not grossly breaking the Law: The world will think well of them, and they of themselves, they are no drunkards, swearers, murderers, thieves, Sodomites: No, they are worse, they despise the Gospel, and therefore shall have far heavier condemnation: far better for them never to have heard of Christ. There is no fall into hell like that, which is taken by a stumble at Christ. Oh fearful must that condemnation be which is pronounced in the Court of Mercy! Wicked must he be whom Mercy it self condemns. When Mercy condemns, what would Justice do? Now every unbelieving impenitent wretch is condemned in the Court of Mercy and of the Gospel. Let not loose lewd people flatter themselves because of the Gospel. This is the matter of their so heavy condemnation.

The Gospel is here compared to light; That light is come into the world.

In darkness two things.

• Error.
• Terror.

We both mistake in the dark, as a friend for a foe, a bush for a beast, and upon this mistaking we are terrified. Thus was it in the darkness of superstition and ignorance: Antichrist then not being discerned, was taken for a great God, and how was he feared? but now we see him to be a base worm, how do we scorn him and his bruta fulmina, which were more feared then the greatest Ordinance? Every noise troubles us in the night, so every wicked man, who is in the dark, is troubled with the shaking of a leaf, and flies when none pursues, Prov. 28.1. and so Psal. 91. we read of the terrors of the night. Thus before a man's enlightening, how are death, poverty, afflictions, through our mistaking in the dark, feared; but by this light we see death to be but a sleep, and all afflictions to be without sting, and so fear them no longer. The light discovers the error, and frees us from the terror. But of this Metaphor more in the 20. Verse.

2. Objection, which is prevented, is this: Why should Infidelity be so sharply punished?

Ans. First, by showing what the unbelievers do: Secondly, why they do it.

1. What they do. They love darkness, (both Pharisaical of error, and Epicureall of sin) rather then the light, that is, Christ and his Gospel: As the Jews preferred Barabbas before Christ, so they their miserable state of sin and ignorance, before the state of grace in Christ.

By this see what the believer does, and how true Faith is practiced: Faith comes unto Christ, as unto her Savior, by coming to him, first, as unto a light discovering our blindness and misery. So that the believer must, first, see his darkness; secondly, hate it; thirdly, see help for it in Christ, as in a light; and fourthly, be in love with this light, preferring it before all things in the world besides. In a word, the believer apprehends Christ with an earnest love of that sweetness that is in him, and with a perfect hatred of that miserable estate wherein he was being out of Christ: So Paul, Phil. 3. accounts his advantages in Pharisaism, as loss, as dirt and dung, in regard of Christ.

Use 1. It serves for the discovery of false faith: For, first, thou wilt not come to Christ as unto a light, to see thy misery; thou wilt not see how blind thou art, Revel. 3. thou loathest not thine estate, nay, thou lovest it, and when the Gospel comes to show thee thy misery, with the remedy, thy blood is up: thou sayest it is better to be as thou art and hast been. Contentation in a man's natural, brutish, and sottish ignorance is an evident sign of no faith, 2 Thess. 2.12. not believing the truth, and taking pleasure in unrighteousness, are joined together. So likewise when a man professeth the truth, and yet heartily loveth some sin, and that more then Christ; as Judas loved his covetousness, and his thirty pieces of silver better then Christ; Herod loved Herodias and his Incest better then John's Gospel; and so Demas the world; the Gadarenes their hogs: for true Faith works by Love, Gal. 5. yea, it apprehends Christ with a wonderful extacie of affection.

Use 2. Labor we therefore to receive the truth with love, imprinting the very image of it in our hearts, to feed on Christ with delight, feeling a relish in him, 2 Thess. 2.10. that which is there called loving the truth, is afterwards Vers. 12. called believing the truth.

2. Why they do not love the light, but prefer darkness; Because their deeds are evil, that is, their whole course and trade of life is set upon evil, they are workers of iniquity.

The love of darkness, and rejecting of the light, is caused from the love of the works of darkness. A wicked heart set upon sin corrupts the head, and makes a man resist the truth. A corrupt life breeds a corrupt judgment.

Use 1. Not to marvel when we see even great Clerks, as at this day in the Church of Rome, to maintain senseless dotages, and to kick against the Gospel, and men otherwise wise among our selves, to delight to nuzzle themselves in their ignorance, and not to endure the powerful ministry of the Gospel. It is no news for a corrupt life and judgment to go together: The former must be maintained by the latter. This makes men of corrupt lives strive to blind themselves, and to put out the very light of Nature, that they might sin with greater liberty.

Use 2. All men of an evil life are here convinced of Infidelity: Such will brag of Faith, and of coming to Christ, but he that doth evil hates the light, and come not to it: Such men outwardly profess the Gospel, but without all love of it in heart; nay, they hate it, and love vanities and errors. Oh how many hollow friends hath the Gospel! In preparation of heart they are Papists, Atheists, anything rather then true Gospellers.

Use 3. Take we heed of giving over our selves to work iniquity, if we would continue in the truth: If thou shipwreck Conscience, Faith must needs be gone, 1 Tim. 1.19. Many lewd loose livers will brag they will never forsake the Gospel; yes in heart they have denied it already, for their works are evil, and the Gospel favors them not. Louing therefore their sin, they cannot but hate the Gospel that crosses and discountenances their sins: They are therefore a fit prey for Heresy. At this day what are they that revolt to Popery, but the very outcasts and off-scourings of our Church, who first turned whoremongers and whores, and then Papists? They do but now deny with their mouths, what they always denied and detested in heart.

Use 4. See how little heed is to be given to the judgment of corrupt & loose men in the matters of Religion, specially in such points as touch their liberty in sin. Their affection to sin darkens their understanding: how should they see the light, when they hate it, and shut their eyes against it?

Use 5. Many by this are convinced to be of evil consciences and wicked men, however their lives be not touched with scandal, as many a Papist and civil man. Why so? Because they hate the light, they love darkness and blindness better then the Gospel: And howsoever they pretend many causes why they cannot brook the truth, as because of the novelty, and that it is an enemy to policy, &c. yet here is the true cause, Because their works are evil. Ephes. 4.18. Paul shows that the ignorance and errors of the Gentiles were from the hardness of their hearts. Their hearts were hardened by sin, by long practicing of it, and that was the cause they would not admit of the light offered.

That this is the reason why wicked men love not the Gospel, because their works are naught, he proveth, Vers. 20. and 21.

1. By the authority of a received sentence; Everyone that doth evil hates the light, and cometh not to the light. Some would understand this of the natural light; and no doubt but Christ might allude this way, but yet the direct meaning seems to be of the spiritual light: For neither is the light of the Sun able to discover and detect all evil works, neither yet is it able to show that any work is wrought according to God; Both which are here said of this light.

Hateth.] Before it was said, loved darkness rather then light, now more plainly, that they hate the light: To show, that when men outwardly profess the truth, and yet set their affections on things contrary to the Gospel, as their sins, they indeed hate it.

Commeth not.] Many wicked men come to the Church, and hear the Word, but not in Faith, not in Love, not with a desire to see their corruptions discovered, and therefore in coming they come not.

2. By the effect of the Gospel, which is to discover, convince, and reprove their sins: Now wicked men cannot endure that, and therefore not the Gospel that does this. He comes not to the light, lest his evil deeds should be convinced, namely, to be evil, by that light.

Here are two things.

• 1. What the Gospel does, detect and manifest sin.
• 2. The success of that it doth, hereby it procures the hatred of evil men.

For the first. It may be asked: How doth the Gospel discover sin?

Ans. 1. In showing the remedy against sin, by consequent it must needs show us our sins also. By urging Christ upon us, it shows that we are all lost in our selves, and are not able to stand in judgment before the Lord. Thu • the Gospel lays us flat on our faces.

2. In the infiniteness of Christ's sufferings is discovered the heinousness of our sins: For when in the Gospel we see God's own Son so fearfully handled for our sins, (the most dreadful spectacle of God's anger against sin that ever was) we must needs therein, as in a glass, see the ugliness of our sins, that brought such torments upon so sacred a person as Jesus Christ was.

3. The Gospel sets forth not only the merit of Christ's death for pardon, but also the efficacy of it for the mortification of sin. And not only the benefits of his life and death, but also the example, for our imitation. An example far surpassing the Law, which requires only the loving of our neighbor as our selves, whereas Christ loved us above himself. How can black be better discovered then when laid to white? how can our sinful lives be better manifested, then when compared with the most holy life of Jesus Christ?

Use 1. Ministers must learn how to preach the Gospel, even so that sin may be reproved, and the bowels thereof laid naked, as in an Anatomy, Heb. 4.13. 1 Cor. 14.24.25. And thus should men desire to hear. Men are deceived, when they think the Gospel should preach nothing but pleasing things unto them: The Gospel is a light, discovering the wickedness of thine heart.

Use 2. We that live under the Gospel, must live soberly, else the light thereof will shame us, Rom. 13.11.12.13.

Use 3. Here is a note to judge of the true Gospel of Christ: It favors no sin, no it conuinces sin, and detects it, 1 Tim. 1.10. Popery therefore that favors gross sins, as Aequiuocation, murthering of Princes, &c. cannot be Christ's Gospel.

2. Point. The success of this discovery. The hatred of the world.

The lot of the Gospel is to be hated of the world, because it disquiets and diseases them in their sins. A man desirous to sleep will have the curtains drawn, the light shut out, and no noise made: So men sleeping in sin, would not have the light or noise of the Gosp • ll come to them to waken them; and if it do they are as tetchy and froward, as men heavy asleep are, when against their wills they are iogged. The Proverb here is true, Truth breeds hatred, flattery friendship. False religions flatter men in their sins, and therefore they are entertained: true Religion and the Gospel detects their sins, and therefore cannot be endured.

Use 1. Be not moved at the worlds hatred of the Gospel: Nay, hereby rather be assured, that the Gospel is God's truth, which would cry down men's sins, as preaching would have done Demetrius his trade; and therefore no maru • ll if the tradesmen of iniquity are up in arms against the Gospel, as Demetrius was against Paul.

Use 2. Ministers that are faithful must look for much hatred, because they preach the Gospel, which discovers men's wickedness: Thus Ahab hated Michaiah. The Kings Chapel could not comport with Amos. It may be doubted Ministers open not the word aright when wicked men kick not against them.

Use 3. Yea, let every Christian look for hatred, for his conversation is a light to manifest and make odious the wickedness of the world, Eph. 5.11.13. Phil. 2.15. The Gospel is held forth not only in Ministers mouths, but in all godly Christians lives.

3. It is proved, Vers. 21. by the contrary; He that doth truth cometh to the light, &c. and therefore such as love not the light, must be such as are not doers of the truth, but workers of iniquity.

Here two things.

• 1. Who comes to the light.
• 2. And, why.

1. Who comes. He that doth truth.

A notable description of a true Christian; He doth truth: not only things in themselves good, but with a good and a true heart. Hypocrites doing good things with rotten harts, do lies, Hos. 11.12. Ephraim compasses me with a lie. If odious to tell a lie, then what to do a lie? The real lie is worse then the verbal.

2. Why, or to what end he comes. That his works might be manifested that they are wrought according to God, that is, his will and word.

As the Sword of the Magistrate, Rom 13. is comfortable [Doct. 1] to the good man, so also of God's Word: for it will manifest his good works, and so give him peace of Conscience. That which scares the wicked from, draws the godly unto the Word. The Owl flies from the morning light, which other birds welcome.

Only the light of the Word manifests good [Doct. 2] works, and nothing else. Therefore contemn we the perverse judgment of the world.

The property of a sincere man, not to fear the [Doct. 3] trial of the light, as David, Psal. 139. Try me O God: As the Disciples, Master, Is it I? Rahel durst not endure Laban's search. The deformed Elephant troubles the waters: the bankrupt will not cast up his accounts. Try thyself by this, as the Eagle the bastard Eagles, by holding them to the Sun.

Thus much of Nicodemus coming to Christ, the first part of this Chapter. The second follows, John's last Testimony of Christ, from the 22. Verse to the end.

John's last Testimony of Christ.

IN it consider,

• 1. Occasions of the Testimony.
• 2. Testimony it self.

Occasions are,

• More remote.
• Nearer.

Remote. First, Christ's coming into Judea: secondly, baptising there: and thirdly, at the same time that John baptized not far off.

For the first.

Object. Christ was in Judea before being in Jerusalem.

Ans. First, Jerusalem properly is in Benjamin: Secondly, not said, into Judea, but into the Country of Judea: So the chief City of a Country is opposed to the rest of the Country; as if a man should say, He went from London into Middlesex.

For the second, it is in the same Verse.

And baptized.] How he baptized, see Chapt. 4.1.

Object. The institution of Baptism seems not to be till after the Resurrection, Mat. 28.

Ans. That was for the extending of it to all nations, even to the Gentiles.

Wheresoever we become, we must spend the time profitably, that we may say, here and there have we been; thus long have we stayed, and spent our time thus and thus: as here it is said of Christ, he came into Judea, and baptized.

For the third, John's baptizing at the same time.

[Doct. 1] John's Baptism in substance diffred not from Christ's: for then Christ's Baptism, of another sort, power, and spirit, being erected, John should have ceased, and not have kept them to Acorns, when they might have had Wheat else-where.

In that John gave not over his ministry, for all [Doct. 2] that Christ was risen, and that with greater success and approbation: Men of lesser gifts must learn not to be discouraged, when those of greater parts and sufficiency come forth. Many are of this mind, aut Caesar, aut nullus, either chief or none: But yet the Moon and lesser Stars set not presently upon the rising of the Sun, though obscured therewith.

This baptizing of John's is set forth.

1. By the circumstance of place, in Aenon besides Salim, and the reason why there, because there was much water: which shows, that then in Baptism they used the rite of dousing, which was more significant, and apt for those Countries, and persons that then were baptized: but in our cold Countries, and that in Infants Baptism, we are not so tied.

2. By the success; And they came, and were baptized.

Object. This was implied before, when said that John baptized.

Ans. There was noted John's readiness to do his duty; here the people's forwardness, and so the success of his ministry, that they continued to present themselves unto him.

There ought to be a mutual readiness both in [Doct. 1] Minister and peop • e: Sometimes Ministers are ready and not hearers; sometimes goodly heaps of people gathered together, and no Preacher: The harvest great, and no laborers.

[Doct. 2] The • xcellency of choice instruments hinders not God's blessing upon inferior instruments: which as it is true in other professions, so especially in preaching, when sincerely performed. Though Christ open his school, yet John wants not his auditors.

3. By the reason why he still baptized.

Whilest we have any liberty to do good, and are not violently detained, we should continue doing of it: As John did, till the prison abridged him. Many a Minister is kept from doing his duty, not by the prison, not by sickness, but by worldliness, laziness, and by no other prison, but that of an hard and unwilling heart. How doleful will the prison, sickness, and death be, when Conscience shall pinch us for our liberty, health, and life abused? We may therefore justly use the argument of the Epicure, Eccl. 9. Whatsoever thine hand findeth to do, do it with all speed, because there is no knowledge, wisdom, nor invention in the grave, whither thou goest. But here is that which addeth weight unto it, that before we come into the grave, we may come into the prison, into this or that strait, that shall disable us almost as much as our grave: And therefore whilst we have any ability or opportunity, in any kind to glorify God, let us not be negligent, but say with the Psalmist; As long as I have any breath I will praise the Lord: And with that valiant Captain, that defended the ship with his left hand when his right hand was cut off, and with his teeth when his left hand was gone; if we are disabled one way for doing good, let us try what we can another. If our tongues fail us, use we our pens, our hands, our gestures.

The nearer Occasions of John's Testimony follow. They are:

1. A Dispute betwixt John's Disciples, and the Jews.

2. A Complaint put up to John, by his Disciples.

The first is set down.

Where consider:

1. Who dispute and contend together: John's Disciples and the Jews, that is, such as were initiated into Christ's school by his Baptism.

2. Whereof. Of Purification, that is, of Baptism, as appears in the next Verse; the question being whether John's Baptism were not to be respected above Christ's.

3. The Original of the contention. It was 〈 in non-Latin alphabet 〉 , from the Disciples of John, instigated by a carnal affection to their Master.

No new thing then, even among the purer professors [Doct. 1] of Religion (such as were John's Disciples and Christ's) to hear of Controuersies in matters of Religion, where especially they should agree. Thus was it among the Corinthians, 1 Cor. 3. This is the fruit of that carnality that still sticks in the best.

[Doct. 2] Oftentimes in contentions the less able part is more daring and provoking: As here John's Disciples that were the weaker side, give the first onset. So Sarah sets upon Abraham, The Lord judge twixt me and thee, when her self was in greatest fault.

[Doct. 3] The truth of Solomon's Proverb, Only by pride man makes contention. These men thought John's ministry and Baptism disgraced by Christ's; and their Masters disgrace they took to redound to themselves: And hence grows this quarrel. Self-love is a make-bate: Humility a great preserver of peace. Humility seeks the lowest place, for which none will strive, and so enjoys peace.

2. The Complaint is set down.

These daring combatants having received the foil, now come complaining to their Master, and go about to incense him against Christ. They complain, first, that he baptized, that is, erected a ministry: secondly, which specially galled them, that all men followed him. They amplify the fact as very heinous, first, because this man ere-whiles was but an auditor of John's; He that was with thee: secondly, because whatsoever credit he had, he had got it by John's means; He to whom thou barest witness: and therefore they seem to tax him of unthankfulness, that being thus beholding to John, he should yet thus go about to ouertop him.

See how carnally affected even the godly sometimes are in things spiritual.

1. In spiritual gifts. They would have a Monopoly of them, and engross them all to themselves: As here John's Disciples would have the gift of the ministry to reside in John alone: So would Joshua have had Prophecy rested only in his Master Moses, and therefore complained to him when Eldad and Medad prophesied, Numb. 11. So the Disciples to Christ, Master, there is one casteth out Devils, and follows us not. But this spirit of Envy is not so much in saving graces of Faith, and Repentance, &c. as in common graces, as Prophecy, Miracles, utterance, which procure admiration and applause in the world: Which shows our corruption, that desire these rather then the other, which Christ perceiving in his Disciples, willed them not to rejoice in casting out of Devils, but in their election, Luke 10.

2. In the success of these gifts. We would have all the success our selves. Though God be glorified never so much, yet if it be by others, and we have no hand in it, all is not well then: As they, Judge. 12.1. Why wentest thou forth to war, and calledst not us? A sign we prefer our own glory before God's, and rejoice not sincerely in the glory of God; for then we should rejoice when others glorify him as well as our selves: As Paul did, Phil. 1. But what a gross corruption is this? Say these men should have gone to God with this complaint, as they did to man; as indeed in a righteous complaint a man may as well go to God as to man: had not this been a sore accusation; Lord, such a man gathereth a people to thee? As if to the Lord of the harvest a man should complain, Sir, such a one reapeth painfully in thy fields, and gathers in twice so much as I do into thy Barn. Would not the answer be? Well, he shall be twice so well rewarded as thou.

Now follows the Testimony it self: Where,

• 1. He labors to quench their envy.
• 2. Perswades them to the embracing of Christ.

The former he doth, Vers. 27.28.29.30. by diverse arguments. An argument of great humility, and modesty in John, arising from a thorough knowledge of himself, not to be moved with these temptations of his Disciples thus pricking him forwards. Here is our trial, when we can stand out in temptation.

1. Argument John uses to quiet their envious hearts is set down.

Nothing.] Neither any grace to do good, opposed to, He baptizeth; nor success in the use of the grace, opposed to, And all men follow him.

From heaven.] That is, from God. A Metonymy of the subject: as Hell is put for the Devil, I am. 2. The force of the Argument is this: If whatsoever grace any man hath for any calling, and whatsoever success he hath in the execution of that calling be measured out to him by God's own appointment, then it is in vain for you to grieve, that Christ is in the Ministry as well as I, and greater in his Ministry then I: for whatsoever he hath this way, God from heaven disposes it to him: who then can make it less? And that smaller measure which I have, is likewise by the same hand disposed to me: who then can make it more?

A notable remedy for envy, to consider, that [Doct. 1] we pick a quarrel with God, Mat. 20. Is thine eye evil, because I am good? Are ye angry (saith John in effect) that Christ baptizeth, and that with such success, with such credit and esteem? See with whom ye are angry; even with heaven, whence the Spirit descended upon Christ, to fit him for this calling. Do all men follow him? But who sends them? Can he help it? Doth he entreat them? Doth he seek them, as Tradesmen do Chapmen? Are all men's hearts in God's hands, and doth not he incline them to affect one man more then another?

It teaches us not only, not to envy, but to love, [Doct. 2] reverence, and to honor such as are graced with good gifts, and are blessed with singular success in their callings, and have great authority in the hearts of God's people: for this comes to them from heaven. Heaven smiles on them, and shall any on earth look awry on them? Doth God set the seals of his Love upon them, and shall we of our Malice?

Learn we to bridle and repress our ambition, [Doct. 3] and learn we humility, and contentation with our gifts and callings, and with our degrees in our callings. We cannot with all our ado wring these things from God against his will. And as of the stature of bodily height, Mat. 6. so may it be said of our credit, estimation and authority; Which of us by taking thought can add one cubit to his stature? for the measure is set down in heaven. Many a man as great in pride, as he is small in desert, desiring to be in account & request as well as others, what ado keeps he? having but a wooden head, and a leaden heart, yet he will help it out with a brazen face, in an audacious masterlinesse, and with a golden hand, with Simon Magus, bear down all with large proffers: As though the contrary were here true, to that which Christ says, That a man can receive nothing unless it be given him from beneath, out of the bowels of the earth, where is the vein of gold and silver. But alas, a dwarf is a dwarf, though he stand upon the top of the highest mountain; and a giant is a giant, though in the lowest pit. Though men by intrusion and base Arts, might climb up into callings they are not fit for, yet they can receive no true greatness, unless it be given th • m from heaven: Therefore the way is for a man to humble himself, and deny himself before heaven, to cry unto heaven, and not to bark against heaven. As long as Rahel iangled with her husband, and with her sister, in her barrenness, she could get nothing, till she fell to humble and repenting prayers, Gen. 30.22. Though some of meaner parts then thyself, have in the same calling wherein thou art, greater success then thyself, yet here is that which must hush all; not only men's gifts, but the success of their gifts is measured in the heavens. And God sees just cause to grace with success lesser gifts sometimes above the greater, perhaps because he sees greater sincerity in the less; which as it made the Widdowes mite heavier then the talents of the Pharisees, so likewise it makes the Badgers skins and Goats hair of meaner Ministers, more precious and acceptable in the Lord's Temple, then the Jewels and precious stones of more learned ones. Let it not trouble thee that thou art no greater, no more respected, thou hast and shalt have the measure God hath mete out for thee. So John here satisfies his Disciple repining, both that they wanted, and another had. If another have, God hath measured, and he measuring he cannot but have. If we have not, God hath not measured, and he not measuring we cannot have. Who are we that we should fight against God?

Men that are graced with excellent both gifts [Doct. 4] and success in any calling, must neither thank themselves for their gifts, nor their gifts for their success; not sacrifice to their own Net, but remember this golden sentence of the Baptist; A man can receive nothing, except it be given him from heaven: They must therefore thankfully and humbly acknowledge God's blessing, and thereby both encourage themselves to a faithful continuance in their calling, and comfort themselves against the malice and envy of the ungodly.

2. Argument of John is laid down.

The Argument is drawn from his own former doctrine. As if he had said, Have I not taught before that I was not the Christ? Should I now so grossly cross mine own doctrine, in preferring myself before Christ? Should I destroy that which I have built? and this Argument is confirmed by their own testimony, Ye yourselves are my witnesses. Where there is a secret retorting of that argument of theirs; To whom thou barest witness: As if he had said; What will ye get by my witness of this man? Know ye well what it was? Was it not this, that I was not the Christ, but he?

[Doct. 1] The Word of God, though not vnderstandingly heard, as fit, yet is enough for conviction: As here; John's Disciples did not so well mark and conceive of his testimony of Christ what it was, only thus much they remembered, that he had given some testimony to him: So Festus, Act. 25.19. could say of Paul's preaching, that he spake of one JESUS once dead, but now alive, and that was enough for his condemnation: So the ignorant blockish people at this day, when they can but say thus much of a Sermon, The Preacher talked of God and of Christ; this shall be enough for God to say, Out of thine own mouth will I judge thee, O thou evil servant.

[Doct. 2] Fit it is for Ministers so to remember their own doctrine, that they may maintain an harmony betwixt it and their lives, lest that (which is monstrous) their tongue be bigger then their hand, and so there be place for that reproof, Rom. 2.21. So that if any should come to urge them to this or that, they may say, you know I have taught to the contrary, and so being witnesses of my doctrine, you would all be witnesses against my contrary practices.

Ministers should so converse in their doctrine, [Doct. 3] that it may bear witness against the faults of their hearers, commonly imputable to their teachers: That this may be their comfort with the Baptist; No such thing learned they of me; nay, I can appeal to their own consciences, that I have taught them the contrary.

3. Argument is laid down.

The Argument is this. I have cause to rejoice for this you tell me, and therefore not to be sorry. The Antecedent is thus proved: The friend of the Bridegroom, that labors to work the maids affections to him, hath cause to rejoice when his pains take success, and hath brought the matter so far, that now he may stand and see the two parties talking lovingly together: But Christ is the Bridegroom, who is to marry his Church as his Bride; I am only the friend of the Bridegroom, &c. Therefore is my joy fulfilled.

In the words there are three things.

• 1. Christ's Priuiledge.
• 2. The Churches Priuiledge.
• 3. Ministers both
  • Priuiledge,
  • and Duty thence ensuing.

1. Christ's Priuiledge. He is the Bridegroom that hath the Bride.

Christ alone is the head and husband of the Church: This is proper to Christ alone. A Bride hath but one Bridegroom, a Wife but one Husband: So one Church but one head, which is the Lord Jesus, who is the head of his Church, and the Savior of his body, Eph. 5.23. Col. 1.18. And. Hos. 1.11. The Chi • dren of Israel shall be gathered together, and appoint themselves one head. Christ alone hath the honor of the Bridegroom.

Christ hath the right of an espoused husband to the Church.

1. By virtue of Redemption, as he hath redeemed his Church. For look as the Israelites had a right to the marriage of their redeemed captives, Deut. 21. so Christ having redeemed us from the bitter and severe husband the Law, Rom. 7. he hath thereby a right to espouse us to himself.

2. By virtue of a spiritual kind of Propagation, whereby the Church springeth out of the side of Christ dead on the Cross, as Eve out of Adams side sleeping. Look then as Adam had right to Eve above any other, though there had been never so many men, because he could say, This is flesh of my flesh, and bone of my bone, so by the same reason hath Christ a peculiar right to his Church, which is of his flesh, and of his bones, Ephes. 5.30.

Use. This then serves to behead that man of sin, who claymes a head-ship over the Church, and discovers the Church of Rome not to be the Bride, but the Whore of Babylon; because she hath entertained another head and Bridegroom, that triple-crowned Antichrist.

2. The Priuiledge of the Church. She is the Bride.

See the near union between Christ and the Church. It is not an imaginary, but a true, real, a marriage union: He is the Bridegroom, and she is the Bride. Here is the privilege and happiness of the Church, Christ and the Church are as near as man and wife: and how near that is, we may see, Gen. 2.23.24. To which answers that Eph. 5.30.31.32. And therefore as in marriage to show the nearness of it, the name of the husband is given to the wife, Isa. 4.1. Only let us be called by thy name: so here, from this near union it is, that the name of Christ is given to the Church, 1 Cor. 12.12. Even so is Christ, that is, the Church, the body of Christ.

Use 1. Behold here the great honor of the Church. As it is proper to Christ to be the Churches head, so to the Church to be Christ's Bride, Isa. 54.5. He that made thee is thine husband, &c. Revel. 21.9. Come, I will show thee the Bride, the Lambes wife. Hos. 2.19.20. I will marry thee, &c. Marriage in it self is honorable, Heb. 13. how much more when to such an honorable person? this is a double honor. It was a great honor to Abigail to be David's wife, to Esther to be Ahasuerus his Queen; but this honor to be the wife of the Son of God, surpasses them both. Greater love, greater honor then this, can no man show at any time.

Use 2. It magnifies the endless love of Christ towards his Church, that he should so love us, as to make us his beloved Spouse. All considered especially, for so shall we find Christ's love to be pure love. Men marry commonly either for beauty, or person, or wealth, or parentage. Beauty often sways men's affection, where naught else: And where beauty and person are wanting, yet wealth and riches will mend all; These are strong incentives and attractiues of men's affections: Yet where all these are wanting, yet sometimes good manners, education, nurture, and grace are means to make women gracious in men's eyes, and these are spokesmen to woo for them: All these, or some of these commonly are the caement of men's affections. But behold, Christ's love is pure love, we had nothing in us to move him, or win, or woo him, neither person, parts, portion, beauty or grace in us to draw his affections, Hos. 2.19. I will marry thee unto me in mercy and compassion. His own mercy was our spokesman; his compassion of our woe wooed for us. Not our parentage, Ezek. 16.3. not our wealth or credit, Ezek. 16.5. not our beauty. See what goodly fair pieces we were, Ezek. 16.6. In everyone argument of loathing, and cause of distaste. He loved not us because we loved him first, for we hated him: not for our portion, for we were miserable, and poor, and naked, Revel 3. Not for our beauty, for we were blind, Reu. 3.17. and bloody, Ezek. 16.6. The Papists would have us come like craking dames, that use to upbraid their husbands with their great portion, and would not have us make our selves so ill-favored and poor as we do: they would find somewhat in man that might make him gracious in Christ's eyes: But this is to derogate from Christ's love; the more merit we plead, the more we diminish his love.

But for the further opening of this doctrine, and that we may see both Christ's love, and our own happiness, the more, consider these three things.

1. How this Contract and Marriage is made up.

2. The Dowry in this Marriage on Christ's part.

3. The Duties on the Churches part, to which this honor and marriage binds her.

For the first. This Marriage is made by the mutual consent of both parties, both the Bridegroom and the Bride. In every lawful Marriage is required the consent of the parties, without which there is but a nullity. The like consent is between Christ and his Church.

1. Christ sh • wes and gives his consent two ways: First, by assuming our nature, that so there might be a congruity and correspondence between him and his wife: So in Marriage there must be a congruity of natures, that there may be a congruity of affections. Therefore hath Christ taken our nature and our flesh, that he might become our husband, according to that Heb. 2.11. For he that sanctifieth, and they which are sanctified, are of one, that is, of one nature: wherefore he is not ashamed to call them brethren, because he is of the same nature. So may we say, he is not ashamed to call us his Bride and beloved Spouse: nay, he is willing to do so, having testified his willingness by taking our nature. Secondly, Christ shows his consent, as by taking our nature, so by giving us his Spirit. This is Christ's love-token, by which he witnesses his affection. Hence his Spirit is called a seal & an earnest penny, Eph. 1. And 1 John 3.24. Hereby we know that he dwelleth in us by his Spirit which he hath given unto us.

2. The Church and the faithful testify and give their consent by the grace of Faith. This is the hand which we give to Christ, whereby we wed and handfast our selves to him, John 6. He that eateth my flesh, that is, he that believeth in me, dwelleth in me, and I in him. Both these bonds of the Spirit, on Christ's, and of Faith on our part, are laid down together, Phil. 3.12. If that I may comprehend that, for whose sake I am comprehended. We comprehend Christ by our Faith, and are comprehended of him by his Spirit.

2. Thing. The Dowry wherewith Christ doth endowe us, and the jointure whereinto he doth estate us. And this is that which will serve to set forth the great honor done to us in this marriage. And herein doth this excel all earthly marriages, for in them the husband doth endowe the wife but with his thirds, or else if with all, yet but with all his worldly goods: But Christ endowes us with more, with a most rich and excellent dowry. In general this dowry is All things, 1 Cor. 3.21.22.23. All things are yours: But how? you are Christ's. For as in marriage there is both communion of bodies and goods: So here, We are members of his body, of his flesh and bones, Ephes. 5. And having communion of his body much more of his goods, Rom. 8.32. How shall he not with him give us all things also? That Maxim of the Lawyers, Mulier fulget radijs mariti, The wife shines with her husbands beams, is most true in this marriage, we being married unto him, we hereby shine with the beams of his justice, holiness, riches, graces. Whatsoever the husband hath, the wife hath: Their riches common, their children, bed and board, house and home; so that as Luther says, there is nothing differences man and wife, but only sex: So in this marriage with Christ, whatsoever is his is ours, his treasures, riches, beauty, kingdom, all, all is ours. In particular, he doth endowe us with a double dowry.

1. Heavenly, inward and spiritual goods.

2. Outward and temporal goods.

1. The spiritual treasures are these.

1. His own righteousness, which becomes ours by his being ours. We who have no righteousness in our selves, being married unto Christ, we shine with the glorious beams of our husbands righteousness; we being his, his righteousness is imputed to us, and reputed ours. The Papists cavil at us, when we say, that we are justified by the imputation of Christ's righteousness, and make it as strange, as if one man should be wise with another man's wisdom, &c. But what strange thing is it, that a poor woman married to a rich man, should be made rich? So what strange thing is it, that we mystically and matrimonially united unto Christ, should have his righteousness become ours? 1 Cor. 1.30. Ye are in Christ, who of God is made righteousness. Ezek. 16.8.9. Then I washed thee, to wit, when I had married thee. So, Apoc. 19.7.8. His wife hath made her self ready, but yet her apparel is not of her own making or providing, but it is given unto her, that she should be arrayed with pure fine linen and shining. Here is a goodly marriage gift, a royal and a glorious wedding garment, a fair marriage sui e, He clothes us with the garments of salvation, and covers us with the roabe of righteousness: He deckes us like a Bridegroom, and as a Bride tireth her self with jewels, Isa. 61.10. This is that clothing of broidered gold, which makes the Kings daughter all glorious within, Psal. 45.13. The Bride on her marriage day puts off her old rags, and foul clothes, and never so trim and neat as then: So by virtue of this marriage are we clad in these wedding robes.

2. As by virtue of this marriage we are endowed with the grace of Justification: so likewise are we also endowed with the graces of Sanctification, 1 Cor. 1.30. John 1.16. of his fullness we all receive grace for grace, Ezek. 16.9.10.11.12.13. I annointed thee with oil, that is, the oil and anointing of the Spirit, of which John speaks, 1 John 2. and gave thee all graces, which are set forth under the phrases of fine linen, silk, ornaments, and bracelets, chains, frontlets, ear-rings, beauty. For herein Christ goes beyond all earthly Bridegroom's. Though the Bridegroom may be beautiful himself, yet he cannot convey and communicate his beauty to his Bride, but Christ after his marriage doth not only clothe us with glorious apparel, justifying us by his righteousness, but also puts upon us his beauty, and makes it perfect, thorough his beauty, Ezek. 16.14. he puts upon us ornaments, ear-rings, bracelets, &c. sanctifying & beautifying us, with the several graces of Faith, Hope, Love, Joy, Peace, Holiness, &c. Hence Revel. 19.8. it is said, The fine linen is, 〈 in non-Latin alphabet 〉 , the righteousness of the Saints, signifying a double garment, and a double righteousness given unto us. First, the righteousness of Justification, whereby we are justified before God. Secondly, the righteousness of Sanctification, by which we evidence our Justification to men. The fine linen in the words immediately before, is said to be 〈 in non-Latin alphabet 〉 , pure and shining: First, pure, that is, the righteousness of Christ, whereby we are made pure in the sight of God: Secondly, shining, that is, the righteousness which is infused into us by the work of the Spirit, the graces of Sanctification, by which we shine as lights in the midst of a froward and a crooked generation, Phil. 2. that righteousness of which our Savior speaks, Let your light so shine before men, &c. Mat. 5.

3. A third part of this dowry is an assurance of Christ's gracious acceptation of all our services which we perform to him. There is no husband except he be a bitter spirited Lamech, or a blockish Nabal, but his wife is pleasant in his eyes. So Ezekiel calls his wife, the pleasure of his eyes, Ezek. 24. Look what the wife asks of the husband, she is sure not to be denied, and Ahasuerus will not deny Esther half the kingdom. The kind looks of the wife moves the loving husband. The kind husband loves to hear his wife speaking, except it be some such husband as Job's was a wife, Job 19.17. Thus is it with Christ our head and husband: we may be sure now he will accept us and all our suites. He is wounded with the eyes of his Spouse lifted up in prayer. His delight is in the sons of men, Prov. 8. He calleth his Spouse Hephzibah, my delight is in her, Isaiah 62.4. Christ delights to hear us pray, Cant. 2.14. Shew me thy sight, let me hear thy voice: for thy voice is sweet, and thy sight comely. Neither delights he only in the more excellent duties we perform, but in the meaner also, Cant. 5.1. He eats the honey-comb as well as the honey, and drinks the milk as well as the wine. Thus is the Spouse the pleasure of his eyes, of his ears, of his taste. Neither delights he only to hear our prayers, but also to perform them, as it glads a kind husband at the heart, when he can do anything that may pleasure his wife, Isaiah 62.5. As the Bridegroom is glad of the Bride, so shall thy God rejoice over thee. How is the Bridegroom glad? He is glad he hath his Bride, he is glad to see her, hear her, glad to gratify her, glad of any occasion whereby he may manifest his love: Such is our Bridegroom's joy over his Bride, therefore may we be well assured of his gracious acceptance of our persons, of our prayers, and all our holy services performed to him.

4. We have hereby comfort in all our slips, infirmities, deformities: We need not be discouraged in regard of them, when we consider that Christ bears an husband-like affection towards us. The husbands duty is to respect the wife, as the weaker vessel, 1 Pet. 3. and Col 3.19. Husbands love your wives, and be not bitter unto them. A kind husband breaks not forth into bitter words or looks upon every weakness. Every husband thinks his own wife fairest in his eye. Such is Christ's affection to his Church, Though she be black, yet she is comely in his eye. The Church sees blackness in her self, Cant. 1.4. yet Christ will see nothing but beauty, Cant. 4.7. Thou art all fair my Love, and there is no spot in thee. Love covers a multitude of infirmities, a multitude of blemishes. Christ will not cast us off for every slip; nay, if after greater offenses we sue unto him, so tender-hearted is he that he will not utterly reject us. Ier. 3.1.

5. In all accusations of conscience, when Satan drags us before God's Tribunal, and lays our sins to our charge, we have an unspeakable comfort by this Marriage. It is a Law principle, Vxori lis non intenditur: It is idle to lay the action against the wife the husband living. The husband stands answerable for the wife, therefore answer Satan thus, Away Satan, never stand accusing or pleading against me; I am but the wife, go to mine husband, he shall, nay, he hath answered the Law for me to the full.

6. Hereby have we free access to Christ. Esther comes to Ahasuerus without a mediator: A shame were it that the wife in the bosom should use mediators. Such an husband were but a Nabal.

7. The enstating us into a kingdom of incomprehensible glory, the kingdom of heaven. Cohabitation is a marriage duty, fit that those who marry together, should dwell together. Christ therefore will bring us to his house, to his home, to live with himself in his kingdom. And therefore when he came a wooing, he told us that in his Fathers kingdom there were many mansions. Ducere vxorem, among the Latins, was taken from the custom of bringing the bride on the marriage day to the husbands house, Psal. 45.15. With joy and gladness shall they be brought, they shall enter into the Kings Palace. Revel. 21.9. Come, I will show thee the Lambes Bride. And what hath she for her dowry? Vers. 11. Having the glory of God. This is our complete dowry, The Kingdom of heaven. Ahasuerus promises Esther half the Kingdom: Christ's performances outstrip his promises; he gives us a whole Kingdom, yea, a Kingdom forever: for this marriage is indissoluble, and this jointure forever, Hos. 2.19. I will marry thee unto myself forever.

2. The outward and temporal goods, which are the second part of the dowry, are these.

1. A right to all temporal and outward things, to which we have no right, either divorced from, or unmarried to Christ. Christ is heir of both the worlds, and we have right to neither, till married to him. Till a woman be married to an husband, she hath no right to his goods, but being married, now she hath right to food, apparel, and such like necessaries. So is it here, this marriage gives us a title to these things.

2. As by it we have a title, so a possession, and enjoyment of these outward blessings: for a kind Husband cannot see his Wife in want, he being of ability. See Hos. 2.19.20.21.22. I will marry thee unto me; and then see what follows, I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn, and the wine, and the oil, &c.

3. Assurance of Christ's help in all our afflictions. It is part of the marriage-covenant, that married parties make, not to forsake, but to relieve each other in adversity and sickness: then is the greatest need of the comfort of an husband. No good husband then will leave his wife comfortless; much less will Christ do it: He is our husband, and he will stand by us, and give us those flagons of wine and apples. Cant. 2. His left hand is under our head, and his right hand doth embrace us. The Church is no widow, but hath an husband that will uphold and defend her; she hath an head, who is also the savior of his body. Ephes. 5.23. Thus much for the dowry.

3. Point. The duties to which this marriage tyes the bride: they are these.

1. Thankfulness to Christ for so great honor and love, what shall we render unto the Lord that hath done so great things for us. David thought it an high favor to marry Saul's daughter; seemeth it a small thing unto you to be the Kings son in law? 1 Sam. 18. And yet he deserved it. How much more is it an high favor unto us, who have deserved nothing but wrath, to be honored with marriage love? we are bid, Psal. 45.10. to forget our fathers house; but in this sense, to stir up our thankfulness, remember we our fathers house and base birth. Ezek. 16.3. Thy father was an Amorite, &c.

2. Constant, and faithful love, to cleave unto him with all our hearts, and all our souls. This love must be in two things: First, in cleaving so to him that we forsake him not in any afflictions; but to have our hearts as much enamored upon him, when we see the crown of thorns on his head, as when we see the crown of glory: Sickness, imprisonment, disgrace, makes a good wife love her husband more dearly. It is but a strumpets trick to leave her husband in his distress when he most needs her. Secondly, in giving our whole hearts so to Christ, as that we admit no strange love to have a share with him. It is whorish after the marriage covenant, for a woman to set her heart upon another man; such a woman would no man endure: let us not do so. In baptism we sealed the covenant of marriage, and therefore we forswore and abjured all other strange loves, the love of the world, Satan, and the flesh. Now look we to it that we be faithful in our love to him, and that we wed not our affections to the world. A monstrous thing to see a woman married to two husbands at once: and however it were sometime tolerated that a man had two, or moe wives; yet never find we that any woman had two husbands at once. Since then we are Christ's wife, take we heed we play not false with him, that we go not a whoring after the world, the flesh, and our lusts. If we set our loves upon the world, our affections upon the earth, we are adulteresses: Adultery by God's law is death; take heed then of spiritual adultery. And this indeed doth discover many to be guilty of spiritual adultery, that like the wanton widows, 1 Tim. 5. have broken their first faith: that look as naughty-packs use to hide all their knavery under the color of marriage; so now a days many vicious and covetous persons that have wedded their hearts to the world yet wipe their mouths, with the whore, and say, what have I done? Though their hearts are upon their lusts, upon the world, yet they believe in Christ, and hope to be saved by Christ, and they are Christ's: And so Christ is made a stale and a color for their spiritual adultries. Deceiue not thyself thou covetous person, thou art none of Christ's; thou art an adulteress, thou art naught, with the world, and prostitutest thine heart to it, and now wouldest thou cover it with Christ: So for the voluptuous person, Christ will not own, he renounces thee for a baggage, that hast gone a whoring after vanity, and the pleasures of this life. Are not your fornications in his sight? Christ is not as a bundle of myrrh, lying between your breasts. Cant. 1.12. but your adulteries are between your breasts. Hos. 2.2. Think upon this all that entertain strange loves: Christ will discover your lewdness in the sigght of your lovers, and no man shall deliver you out of his hand. Hos. 2.10.

3. Are we thus honored to be the spouse of Christ, begin then to think of an answerable carriage. A beggar matched with a King, will off with her nasty, tattered, torn weed, and puts on royal apparel, and Jewels, and now clothes her self like a queen. 1. Cor. 11.7. The woman is the glory of the man: She like a glass reflects the husbands virtues to his eyes, and in her he sees himself; for what the wife sees good in her husband, she will have it her self. So must it be with us. Now Christ hath married us, now let us say to our polluted garments, get you hence, Isa. 30.22. Now labor for that clothing wherewith Peter would have wives clothed. 1 Pet. 3.3.4. Holiness becomes the Saints; much more the wife of the Lord. On with that fine shining linen, the Brides attire. Revel. 19. Now, forget thy fathers house. Ps. 45. Forsake now thy vain conversation, conform to thine husbands fashion. All unholy persons, their base, and beggarly apparel, their filthy conversation testifies to their faces that they are but strumpets, yea herein show they themselves strumpets in their brazen faces, that though they be vile persons, yet they will out-face men that Christ is their husband.

4. Long for the marriage day, and the consummation of these blessed nuptials, that we may enjoy our fill of spiritual love, those sweet kisses, Cant. 1.1. and heavenly embraces, when we shall enjoy immediate communion with Christ in his Fathers Kingdom. This life is but the time of espousals, the day of Judgment is the day of solemnizing the nuptials: then shall the Bridegroom come to fetch home his Bride: Why should that day be then feared? That is our wedding day, and the wedding day is a day of joy, Cant. 3.11. How doth the contracted Bride long for her marriage day! So let us cry with the Saints under the Altar, How long Lord? Let us cry as the Bride, Reu. 22.17. And the Spirit, and the Bride say, Come: Come Lord Jesus. Hasten our day of joy, our marriage day. This longing affection is a Brides affection.

5. Be always preparing for this marriage. Nothing runs so much in the Brides mind once contracted, as her marriage: That is the end of all her labors. She is making this and that, and all is for the marriage: So let us now be preparing our wedding dress, our bracelets, our jewels, our furniture: Espe • ially considering that our marriage day is now at hand, and the time grows fast on. Redeem the time: now decke we, and so adorn we our selves, as that we may be comely and gracious in our Bridegroom's eyes, that we may be presented a chaste virgin, trimmed and beautified, without spot and without wrinkle. Blessed is that man whom the Bridegroom shall find thus prepared.

3. The third point follows. Ministers Priuiledge and their duty.

1. Their Priuiledge. They are the friends of the Bridegroom: And that in these respects.

1. They offer and persuade the marriage to the Church.

2. They fit and prepare the Church for Christ. 2 Cor. 11.2.

3. They labor to hold fast the Church to Christ, being jealous over her for Christ's sake, lest she should be seduced, 2 Cor. 11.2.3.

4. If the Church break her marriage-covenant, they labor to reduce her affections again to Christ, Ier. 3.1.

Use 1. To Ministers: that,

1. They thoroughly know Christ themselves. What wise man will speak for a stranger he knows not, and commend him for a husband to a woman.

2. Knowing him, that they be able to speak of him, and to set out his worth to the full. A check to dumb ministers: A dumb man is no fit spokesman in the matter of marriage.

3. That they speak wisely and to the purpose. They are foolish spokesmen that speak so idly and absurdly, that they dissuade and discourage in speaking. Many Preachers by their vain and idle prattling even drive men away from Christ.

4. That they speak earnestly and seriously: for a spokesman in marriage is to work upon the affections. And so are Ministers not only to work upon the understanding, but specially upon the affections. And therefore they must at no hand be cold.

5. That they speak faithfully. Not to speak one word for Christ, and two for themselves: not to be Christ's corriuals, as many that seek to gain the Church to themselves, and to interest themselves in her heart. Treachery in a spokesman is hateful.

Use 2. To the people: that,

1. They receive the Ministers with all respect, as a meaner woman would do messengers coming from some great King, to treat about marriage with her. A privilege to be a Kings Ambassador in any business, but specially about his own marriage: What a shame is this that so worthy Ambassadors, sent from the great King of heaven, to treat with us poor beggars concerning marriage, bringing so sweet a message, so rich tokens as are the body and blood of his own Son, should not be accepted? This disgrace must needs redound to the Lord himself. He that despiseth the spokesman, despiseth the Bridegroom. But alas, this office of match-making is a thankelesse office, even in this spiritual marriage, as well as in the other.

2. In hearing the Minister, that they mark and give good ear, as a maid will do, when matter of marriage is broken unto her, and to labor in hearing, to come to a thorough knowledge of this Christ, that is tendered as an husband to them: for this is required in marriage. Error personae makes a nullity: Thou that art wholly ignorant of Christ, how canst thou think that he is thine husband?

3. When they are wrought upon in the ministry, not to gain-say. A foolish woman were she that would say to a mighty King seeking and suing to her. One would think a King should have an easy suite, seeking a beggar for his wife. Christ seeks us worse then beggars, and yet what a deal of wooing, what persuasions, and entreaties must his Ministers use, and yet this marriage will not be hearkened after? At death they will begin to hearken to it. Indeed sometimes in the other marriages men and women will match on their deathbed: look not to do so here. Marriages are not made up rashly, but there must be some time required. First, there must be a contract, and there uses to be a space of time betwixt contract and marriage. If thou be not contracted to Christ in thy life, an hundred to one if thou marry him in thy d • ath. There is but one example in all the Scripture of one at once both contracted and married to Christ, to wit, the thief on the Cross.

2. The Duty of Ministers arising from the Priuiledge follows: Which is, to rejoice, because of the voice of the Bridegroom, namely, heard and received of the Bride, which is a sign of her affection towards him.

The greatest joy of a Minister is to see, by his means, people gained to Christ, 1 Thess. 2.19. 3 John 4. Many rejoice when the Bride rewards them, and gives them this and that: They rejoice in t • e fat benefice, when they have got this or that preferment, then is their joy fulfilled. Many a faithful Minister, yet poor, may say in regard of the richer and fatter, yet not faithful, as David, Psal. 4. Thou hast given me more joy of heart in the increase of thy people's faith, then they have had in the increase of their Tithes, and in the plurality of their Liuings.

And if it be such a joy to see but the contract between Christ and some few of his people in this life, what then to see the solemnization of the marriage it self in the life to come?

A fourth Argument. The Argument is drawn from the necessity both of John's decreasing, and Christ's increasing state. It must be so, God hath so appointed; therefore it is in vain to repine: His increase must be by my decrease.

God sets limits to the increasings of his Ministers, and when grown to their height, he will oftentimes take them down. Sometimes by raising more glorious instruments then themselves, as Christ after John, and Calvin after Luther. Sometimes by the worlds unthankfulness and inconstancy, as in John's case also, Ye rejoiced in his light for a season. Sometimes by the rage of Tyrants, as in John's imprisonment and death. God doth this, first, lest his Ministers should be hurt with too much glory: secondly, lest his own glory should be hindered, as here John's increasings continuing, would have obscured Christ: and therefore he must decrease, that Christ may increase.

Use. To teach us patience and joy in our decreasings, when we see Christ increasing in and by them. All must be subjected to God's glory. As long as John's increasing furthered his glory, he increased: But when his greatness would have been a stumbling block in Christ's way, then is he imprisoned and beheaded. And therefore John is contented as well to decrease, as to increase; for his increasings and decreasings tend all to one end, to the furtherance of the Gospel. So that Christ increase, what matters it, thinks he, though I decrease. As that good Bishop dying, Modo me moriente floreat Ecclesia, though he died, if the Church flourished, his care was over. Many can like well increasing, rising, and flourishing, but to decay, and come down as fast, this goes hard: But with John we must be content as well with our crosses, our waves, our ebbs and diminutions, as our comforts and increasings, thinking the one as good for us as the other: knowing that God is glorified in the one as well as in the other. How should this comfort God's Ministers in their decreasings, when forsaken, when restrained. Their decrease is not the Gospels. Their imprisonment is not the Gospels restraint, but enlargement, Phil. 1.13.14.

Here begins the second part of John's speech, persuading to the receiving of Christ, by three special arguments.

1. Argument is in these two verses, from the excellency of Christ's both person and doctrine. His person is above all men's, and his doctrine also; therefore is he before any other to be received.

Here consider.

First, the Antecedent of the argument. Secondly, the Conclusion thereon inferred.

The Antecedent contains a dissimilitude between Christ, and all others, in

• Person.
• Doctrine.

1. In Person, in regard of the diverse originals of Christ, and others. Christ is above all, with the reason why. He comes from on high, that is, from the father by eternal generation; But every man is of the earth: First in his condition and estate. As the earth is the lowest and weakest element. Water and air, when divided, by reason of their motion they can return, and join their divided parts together again, so that no scar shall remain; not so with the earth, because it is immovable. Such is the weak, frail, and miserable condition of man, 1 Cor. 15.47. Secondly, in his disposition, and inclination of mind, he is earthly, and unapt to heavenly things. As the earth is the grosest, and the most faeculent element, the very excrement of the world, the dregs of the Chaos, and so the most heavy, void of all motion. Of such a metal is man's soul, dull, slow, heavy, impure, and gross, as far distant from heavenly things, as the earth it self is from heaven. The reason is set down: Because man is of the earth. He that is of the earth; namely, in the original of substance bodily, is of the earth; namely, in condition and estate, and in the disposition of mind.

[Doct. 1] The condition of all men naturally is to be earthly minded, to savor and affect the things here below, to be dull to conceive spiritual things, and unapt to move upward in heavenly motions and affections. The curse of God denounced against our bodies, Dust thou art, and to dust thou shalt return, we willingly execute upon our souls. As soon as ever we can understand, we begin to grouell, and to root in the earth, and to show an horrible indisposition to anything that is heavenly: yea, even the most holy men, that are purged and refined by the Spirit, do still retain the dregs and the dross of this earth; for John specially speaks of himself and other holy Prophets, to show what little cause his Disciples had to prefer him before Christ, because he and all others, even the best men that are, are yet still earthly. Paul felt the weight of this earth, when he complained so, Rom. 7. Miserable man that I am, &c.

Use 1. To bewail this earthliness of ours, to labor to purge out this dirt, and to cry with the Church, Cant. 1. Draw me. Earth of it self cannot ascend upward: We had need therefore be drawn up in Elias his fiery chariot. How doth this earth wey us downward? How makes it us to be weary, and out of breath, climbing up God's hill? Neede therefore have we to cry, Draw, Draw. Neede have we of the fire of the spirit, to quicken our dullness, and to put some life and spirits into us. Leaden bullets, though naturally heavy, and descend downwards, yet when in the Gun the fire is put to them, how fly they upwards? So with us, when the spirits fire heats us.

2. Be not then offended at the fiery tongues of God's Ministers. Our earthen understandings and affections need them. Our earthen dullness and drowsiness craves such a Ministry as should beat upon us. This earth makes us heavy eared in the hearing of the word: Therefore we must be often and strongly spoken to, as Ier. 22.29. to Jeconiah thrice, O earth, earth, earth, Hear the word of the Lord.

3. Rest not then upon our own, or any other man's judgment in Religion; for the best Minister is earth; As the shadow of the earth eclipses the Moon, so the shadows that the earthly old Adam, and the earthly members thereof, do cast upon our souls, hideth the light of the truth from them.

The cause of the earth in the soul, is the earth [Doct. 2] of the body. The impure original of our bodies, is the cause of the earthly impurity of our souls. This is clear by the opposition here. As the cause why Christ is so excellent, because of his original, from on high: So by proportion, the cause why so vile and so sinful, is because of our original from the earth. Where by earth, we must understand the corrupt seed of our parents, compounded of the earth, and other elements: for Adam made of the earth, not yet tainted with sin, was neither earthly minded nor mouthed. How this may be, see before, verse. 6. of this chapter.

2. Part of the dissimilitude betwixt Christ, and all others is in their speech and doctrine. All men speak of, or from out of the earth, 〈 in non-Latin alphabet 〉 , that is, from their earthly, and corrupt nature. But Christ, he that is from heaven, is above all; namely, in his speech, as the next verse expounds; That which he hath seen, and heard; namely, in the heavens, that he testifies.

First, of the first part of the dissimilitude, concerning men. Here two things.

• 1. Concerning the corruption of man's speech.
• 2. The cause thereof.

1. Concerning the corruption of man's speech.

Every man's speech naturally is from the earth. Though the lips of the righteous be as fined silver. Pro. 10.20. yet that is by grace, by nature they are filthy dross. So Isaiah speaks of himself, Isa. 6. that he was a man of polluted lips: And hence that confession of Paul, 1 Cor. 13. We prophecy in part.

Use 1. Not to be offended if Ministers, and that in the Pulpit, speak from the earth, and are carried away with earthly passions; for of themselves they can speak no otherwise.

2. Rest not in the words of any Minister, but to bring with us an heavenly ear, which will easily discern the carnal tongue of an earthly Preacher, Job 34.3. For the ear trieth words, as the mouth tasteth meat.

3. Let Ministers then labor to have their tongues refined, and touched with a coal from the Altar. They were not earthly, but fiery tongues, that sat upon the Apostles: else though they spake of heavenly things, yet it will be but in an earthly manner. Like that ridiculous Actor, that crying, Oh heaven, pointed with his finger to the earth. And there will be no comparing of spiritual things with spiritual things, 1 Cor. 2.13. that is, spiritual matter with spiritual words. Neither must Ministers only labor to have the earthly fore-skin of their lips circumcised, but all Christians: else no speaking the language of Canaan. David felt this earth in his mouth, in his throat, stopping his breath, when he cried Lord open my lips, Psal. 51.

3. When any good thing is spoken, not to be proud. Illuminantis est, non recipientis, si quid diuinum a Ioanne audiuimus, says Augustine on this place. It is Christ that speaks in us, when we speak graciously. 2 Cor. 13.3. and the spirit of Christ. Math. 10.20. So 1 Cor. 15. Not I, but the grace of God in me. As when he would comfort himself against corruption, and evil actions, Rom 7. Then not I, but sin dwelling in me: So when he would humble himself, notwithstanding his graces; Then not I, but the grace of God.

2. Concerning the cause of this corruption of our speech, shown in the connection of the words, is of the earth, and speaketh from the earth. Our earthly mind is the cause of our earthly mouth: Out of the abundance of the heart the mouth speaketh. Matth. 12.

A man's tongue bewrayeth his heart: A man may see what is in the heart, by what he hears in the mouth: Where a man's tongue is, there is his heart. And therefore Matth. 12. By thy words shalt thou be justified, and by thy words shalt thou be condemned. When the plague of the serpent is upon men, always to feed upon dust, their mouths always talking of trash, filthiness, fleshliness, worldliness, and never of heaven, no not on the Sabbath day, out of their own mouths, naughty men, shall they be judged to be of profane hearts.

The second part of the dissimilitude follows, concerning Christ. That he being from heaven speaks that which he hath seen and heard; namely, in heaven. Seene, in regard of the evidence of truth: Heard, in regard of the order of knowledge; because the second person receives with his Essence all things from the Father: therefore Hearing used to express it; because in hearing something passes from another to us. Zanchi refers seeing to the God-head, and hearing to the man-hood.

The strong assurance of our faith. Christ saw these mysteries in heaven with his own eyes, in the naked breast of his father, before ever he uttered them on earth; what surer ground then Christ's eye, and ear? Though eye hath not seen, nor ear heard of these things; namely human, yet there is a divine eye, and ear that hath: and though our eyes and ears may be deceived, yet Christ's cannot. Thus much of the Antecedent of this argument; Christ of all is the most excellent: He is above all.

2. The conclusion follows, which should be, therefore he and his doctrine to be received before all, but instead thereof is set down a corollary ensuing thereon, a blaming, and complaining of men for not receiving him. But no man receiveth his testimony. No man, that is, very few.

Object. John's Disciples said before, All men follow him.

Answ. First, they thought too many followed him; John thinks too few. Secondly, John saw that all Christ's followers were not sound at the heart, and therefore did not with a true faith receive his testimony. Among the professors of the Gospel, so few true friends are there of the Gospel. Let this make us search our hearts.

This also teaches us not to measure truth by multitude; which as Antiquity, is but a cypher in Divinity, and hath no value in it self.

A second Argument to move to faith in Christ, from the honor that comes to God thereby: The glory of his truth is given him. A man doth as it were subscribe to God's word, and sets his seal to it.

[Doct. 1] The excellency of Faith, whereby God receives such special glory. On the contrary, the unbeliever doth the Lord the greatest disgrace that can be; he gives him the lie, and that solemnly swearing and protesting. 1 John 5.10. and doth in effect say; Tush there is no such thing as Christ, or at least no such virtue and efficacy in his death, as to save all those that rely on him; and so he subscribes to the devils lies.

Use 1. The Papists say it is arrogancy and presumption by a special Faith, to apply the promises to our selves. But here we see it is a notable glorifying of God. So Rom. 4.20. Abraham was strengthened in the Faith, and gave glory to God. So that not to believe, is horrible presumption; for then we presume to give him the lie; for he that doth not in special apply the promise unto himself, doth not in heart and very deed believe the general promise.

2. This must encourage us to believe. God is more glorified by the faith of a repenting sinner, then by the perfect obedience of a man perfectly sanctified; for 2 Cor. 12. his power, and so his glory, is perfected in man's infirmity; which makes a man deny himself, and by Faith wholly to cast himself upon God's mercy. Whereas in perfection of obedience, a man doth not so much as go out of himself. And as God is thus glorified in our Faith, so are we honored, while such poor worms as we, are called to the sealing of God's truth.

[Doct. 2] The nature of Faith seems to be set forth in the metaphor of sealing. In sealing there is an union betwixt the seal and the wax, and the image of the seal, is imprinted into the wax. So in Faith, there is an union twixt our hearts and the promise, and we convey all our spirits and affections into them. Faith then is an act of the understanding only.

A third argument, to believe in Christ, from that sufficiency which is in him to be a Savior, and so to give full content to our hearts resting on him. His words and doctrines are most true; The very words of God himself. His gifts, and spiritual graces are most rich and ample. He hath not the spirit given him by measure: The Fathers love of him is most entire, and the acceptation of his obedience is such, that he hath given him all things that his people can stand in need of. Is not therefore Jesus Christ worthy to be believed in? Is he not every way abundantly furnished to be our Savior, able to instruct us in the truth, speaking nothing but God's Oracles? able to sanctify us with the truth, having such an immeasurable measure of the Spirit? Able to reconcile us to the Father being in such surpassing grace with him himself? Able to help us in any of our wants; yea, and in the end to possess us of eternal life, having received all things from his father any way needful for us.

In general, mark how Faith apprehends Christ, namely, as he is described here to us, with a consideration of all these his sufficiences. And therefore the faith of the common people, who know not, nor think not of these things, is an idle fancy. True faith in Christ must see that in him, which may be a prop for her to rest upon.

For the words more particularly, For he whom God. As they are a reason, together with that which follows, to persuade to the receiving of Christ (the main drift of the Baptists speech) so may they also be a reason to confirm the sentence immediately going before, thus; Christ speaks nothing but the words of God, therefore he that receiveth his testimony, acknowledgeth the truth of God.

Quest. What special thing is spoken here of Christ? Is anymore said of him then others?

Ans. Yes, for first. A special sending is here meant, namely to be manifested in the flesh, and therein to perform the office of a mediator. Others were borne to be sent; Christ was sent to be borne: Secondly, A special speaking of the words of God is here meant, such words as he had seen, and heard of the Father in heaven, lying in his bosom, as before. Verse. 32.

God's sending and speaking of his word, go together: Thereafter as a man is sent, so he speaks the word. Christ had a special sending, and therefore a special manner of speaking. This shows that many are not sent of God, for they speak only the words of men, as corrupt, and men-pleasing prophets. Hereby also may many of our Ministers approve themselves as sent of God, because they speak the word of God with power, & authority.

For God hath not given.] These words (besides their general use in common with the rest) may seem also to prove the former, both that Christ is sent of God, and speaks the words of God, because the spirit is given him, not by measure, but immeasurably: Such abundance of grace argues that God sends him, and that he speaks the words of God.

Quest. How are these words to be understood of Christ?

Ans. They are true of him, as the second person; the Father hath not given him the spirit by measure, because he hath given him the whole spirit; for the same spirit that is in the Father, is in the Son, whence he is said to proceed from both. But it seems that John here speaks of him as Mediator, and so also his manhood is included. God doth not give his spirit, that is, his gifts and graces to him sparingly, as if he measured them; no, he never stands measuring, but powers them on with a full hand, abundantly.

God's sending and gifting go together: Where [Doct. 1] God hath not truly given his Spirit, there he sends not. Therefore in election of Ministers, saith Paul, Let them first be tried, whether they be gifted, not in the hand, but in the heart, and then let them minister, 1 Tim. 3.10. and not, Let them minister, and then be tried: for as it is injustice to punish a man, and then to try him whether he have deserved it, as in those that first hang men, and then sit upon them; so likewise is it gross indiscretion to give preferment before probation.

[Doct. 2] God's Word cannot be soundly spoken, without God's Spirit: He speaks the words of God; Why? for God hath not given him his Spirit by measure. A man speaking without the Spirit is but as tinkling brass. They therefore are the only Preachers that have received the Spirit of Sanctification. Ministers must then labor to be possessed of this Spirit, and by hearty prayer, and serious meditation before they are to speak, to get him into their hearts: Else if this Spirit forsake us, and put not his Spirit into our mouths, how poorly, drily, and fruitlessly shall we speak?

[Doct. 3] The difference betwixt Christ and us. All we receive the grace of God by measure, Ephes. 4.7. But unto everyone of us is given grace, according to the measure of the gift of Christ: But Christ hath a wonderful fullness. Which serves to stablish and strengthen our Faith, and to comfort us in all our emptiness, Col. 2.9.10. All we can have must be from him: Therefore Isa. 6.6. The coal that touched Isaies tongue, was fetched from the Altar, that is, from Christ. And Cant. 4.12. Christ having called his Church a fountain, Verse 15. she returns that title to him, and calls him the fountain of the gardens, and the spring of living waters.

These words may also be a reason of the former, why the Father gives such abundance of grace to the Son, even so much as may suffice for all his members; because he loves him not only as God, but as God-man, and Mediator, and in the work of his mediation, he smells a sweet savor in his sacrifice. Here then is strength to thy Faith. Thou seest God's anger against thyself, yet not against Christ: Him he perfectly loves, and so accepts of that he hath done for thee, Isa. 63.9. In all their trouble, he was troubled. In all their trouble wherewith they troubled him with their sin, he troubled them not with punishment. And why so? The Angel of his presence, that is, Christ, who is always beheld by his Father with singular love, he saved them.

And hath given all things into his hands.] Here is a declaration of the Fathers love towards the Son, and acceptation of his obedience: He so loves it, and is so thoroughly affected with it, that as a reward thereof, he hath given all things unto him, namely, any way needful for the elect.

Use 1. This serves to show the excellency and worthiness of Christ's obedience, drawing the Fathers love, and as a fruit of his love, all things fit and behooveful for us, Isa. 62.11. Behold thy Savior cometh, and his wages is with him, that is, the salvation of his Church. So Heb. 12.2. He endured the pains of the Cross, for the joy that was set before him, as the fruit of his sufferings, which joy is nothing else but the redemption of his people. And, Isa. 53.10. Therefore (because of his death) will the Lord give him a portion to divide with many.

Use 2. This should urge us to Christ. What other Mediators should we seek? The Father loves him, and hath given all things to him, as to our depositary: Whither should we go but to him, who is possessed of all things for us? Leane not upon thine own, or any others merit beside Christ's: for the Father out of the love of his obedience, hath given all things to him. Not some things to him only, and other things to any Saints merits; but all things to him, and therefore no good thing is to be had but from Christ, and by virtue of his merit.

Use 3. Here is comfort, our salvation is sure, because it is in the hands of Christ: Our life is hid in Christ, Col. 3. When it was in our own hands, we lost it in Adam, but now it is in a sure hand. This is the difference between the salvation of the Law and the Gospel: that was committed to our selves, this to Christ for us.

A fourth Argument, to believe in Christ, from the benefit thereby coming to us, namely, eternal life. The ground whereof was laid in the end of the former Verse, that the Father had given all things to the Son, and therefore by believing in him, we shall have all things, and so the most exc • llent thing of all, eternal life.

He that believeth in him.] Namely, as the beloved Son of the Father, accepted highly of him in his obedience, and as a recompense thereof receiving all things, and so eternal life for his elect. He that thus believeth in Christ, hath eternal life, not only he shall have it, but already he hath it.

1. In regard of right, because it is made over to him, and he is instated into it in the covenant of Grace.

2. Christ in his ascension hath taken full possession for us, Ephes. 2.6.

3. In regard of initial fruition in this life: for our Sanctification in this life, is but the beginning of the perfect holiness in the life to come; and our peace and joy of conscience here, an entrance into that fullness of happiness, and triumphing there. Therefore, Rom. 8.30. Sanctification is included under Glorification: and the joy of believers in this life, is called glorious and unspeakable joy, 1 Pet. 1.8. and Rom. 14.17. The Kingdom of God is said to consist in righteousness, peace, and joy in the holy Ghost.

Use 1. For trial whether thou believe in Christ or no: For then eternal life is begun in thee, namely, the life of grace, which is an imperfect life of glory, as the life of glory is the perfect life of grace. Faith is well called lively, because uniting a man to Christ the head and fountain of life, it draws life thence unto him, even the same life that is in Christ, a spiritual, heavenly, eternal life, Gal. 2.20. I live by the faith of the Son of God, yet I live not, but Christ in me. Many brag of Faith, and yet no life of grace appears in them, nor actions of life. This dead faith is a false faith, I am. 2. True Faith hath Christ, and he that hath him hath life, 1 John 5.12. Impossible a man should be united to the head of life, and rem • ine wholly dead: No, he that believes hath life, even eternal life.

Use 2. To encourage us to an holy and a sanctified life, for this is eternal life; and if it be not thus begun in thee here, it will never be perfected in thee hereafter.

Use 3. Comfort against the fear of final Apostasy. It is not an eternal life which is subject to death. Now the true believer already hath eternal life, and therefore cannot wholly fall away from grace: for then this life should die.

Use 4. Comfort in all our troubles here, John. 14.1. in regard of our right to, and possession of, yea, and in part fruition also of eternal life.

Use 5. Comfort against the fear of death. Death may spoil thee of thy natural life, not thy spiritual, for that is eternal. Be not dismayed, as a man thou art mortal, as a believer thou art immortal. In thyself thou hast death, in Christ life. Thou art weak, sickely, decayed and aged, and hast one foot in the grave: what of all this, when believing in Christ, besides that, thine head is there already, thou hast also one foot in heaven.

This benefit of Faith is set forth by the contrary hurt of unbelief.

He that obeyeth not the Son.] Namely, in the precept of Faith: for this is the commandment of God, that ye believe in the name of his Son Jesus Christ, 1 John. 3.23. This must make us strive against our doubtings, for in them we are disobedient to Christ. This obedience to the Son may be further extended to the obedience of our lives, and not obeying him so, is well opposed to believing, to show that Faith and Obedience always go together, Faith in Christ as a Savior, and Obedience to Christ as a Lord, and that they who want the latter have not the former.

Shall not see life.] That is, in himself, though in hell he shall see it in others to his greater grief, as the rich man saw Lazarus, Luke 16. This is the loss, & an heavy loss, to see Abraham and Isaac, &c. in the kingdom of God, and our selves thrust out of doors.

But the wrath of God abides on him.] Here is the cause of the loss. Eternal life consists in beholding the sweet face of God, and the light of his countenance. That a man may enjoy God's favor, his anger must first be removed: Now Christ only removes God's anger from us. The unbeliever therefore being out of Christ, hath God's anger still abiding on him, and so is incapable of his favor, and so excluded from happiness.

Only unbelief procures rest and settled abode to God's anger. God's anger makes it nest, and takes up its rest only upon the head of unbelief. Though his anger rise up against all other sins, yet it may be removed by Faith in Christ. This is comfortable to the poor sinner, when in the conscience of his many other sins discouraged, yet he finds his heart fastening on Christ. And this is heavy to all civil, moral iusticiaries, when for all their glorious virtues, they feel no faith in Christ, much more to profane and proud sinners, when to the lesser weights of their other sins, they lay upon themselves this mil-stone of unbelief, to keep God's anger from ever rising off them. An unbeliever seals God's anger upon himself, as the Jews did Christ's sepulcher with a great stone.

1. In his Conference with the woman of Samaria, Consider,

• 1. The Occasions of it.
• 2. The Discourse it self.
• 3. The Consequents following upon it.

The Occasions are,

• Remote.
  • 1. Christ's remoual from Judea. Vers. 3.
  • 2. His necessity of passing through Samaria. Vers. 4.
  • 3. His coming to Sichar. Vers. 5.
• Nearer.

Christ's remove out of Judea into Galilee, is set forth by the occasions, which were two:

1. He heard that John was delivered, or betrayed by the Pharisees into Herod's hands. See Matth. 4.12. compared with Matth. 17.12.

2. He understood of the intelligence which the Pharisees had, by some of their scoutes, concerning the success of his Ministry above John's, verse. 1.2. Christ saw the Pharisees had their hands against John, upon envy of his thriving Ministry; and so the cause being alike in himself, expected the like measure from them; and so provides for his safety.

[Doct. 1] Corrupt teachers are pestilent enemies to the sound. They will join with corrupt Magistrates, and favor their vile corruptions; as the Pharisees did Herod's incest against John, Isa. 3.12. and 9.15.16. And therefore Christ here will rather trust Herod in Galilee, then the Pharisees in Judea, and Paul Nero himself, then the Jews, Act. 25.11. And Jeremiah found more courtesy at the hands of the Babylonians, then at the hands of the Priests and Prophets: They imprisoned him; the Babylonians set him at liberty.

[Doct. 2] It is no injustice, no uncharitableness to suspect wicked men; nay, it is wisdom. So here doth Christ suspect these Pharisees.

[Doct. 3] It is lawful by flight to provide for our safety; Nature hath given us feet, as well as hands. Ministers may fly; first, when the persecution is personal; as Uriah, Ier. 26.21. So did Athanasius from Constantius; so did Chrysostom. Secondly, when their flight is more for God's glory, and the Churches preservation, then their stay, as now it was in Christ's flight; for the Church was but in hatching.

When one teacher is gone, God can raise up another. [Doct. 4] The Pharisees thought themselves well when John was out of the way; but here comes another that doth them more displeasure then ever John. See Mark. 1.14. So they thought themselves sure when Christ was crucified; but Christ raised up twelve more, of whom he says, they should do greater things then himself. It is comfort, Ministers are mortal, the Church is immortal; and therefore shall there be a perpetual succession; Why do the heathen rage in vain? Ps. 2.1.

Promises are to be sealed to those only that repent [Doct. 5] and believe. Made and baptized Disciples. First, he made Disciples, and then he baptized them. Therefore if we would have any comfort in the promises and seals, we must be Disciples.

Object. How then are infants to be baptized?

Answ. Infants of believing Parents are Disciples, even from the birth; not by virtue of their birth, but of the covenant made to their Parents, in the which, they as a part of their Parents are comprehended. I will be thy God, and the God of thy seed: And unto you and your children are the promises made, Act. 2.

2. Occasion, was Christ's necessity of passing thorough Samaria.

God turns the malice of men, to the good of his. The Pharisees malice drives Christ to Galilee, and so in passage to Samaria, where many are called: An ill wind that blows nobody no good.

3. Occasion. His coming to Sichar.

Where ever we become, we should do good. Christ but passing by this place, besprinckles them with his bounty. Act. 10.38. Who went about doing good.

The nearer occasions are:

1. His coming to Jacob's Well.

The reason,

• Wearines. caused by His journey.
• Thirst. caused by Heat of the day, Sixt hour.

[Doct. 1] In matters of fact, we grant tradition; such as was this of Jacob's Well.

[Doct. 2] The just shall be had in eternal remembrance. Time, that great devourer, how many famous Monuments, how many stately Palaces & Cities had it consumed? yet this Well still remains known by Jacob's name, for all so many changes, & captivities.

[Doct. 3] Christ's weariness shows him to be true man, even like us in all sin-less infirmities, and so yields us comfort. He knows how to pity thee in thine hunger, thirst, weariness, having had experience of them, Heb. 2.17.18. His present bodily infirmities, made him the fitter to pity the woman in her spiritual ones.

It shows Christ's great zeal, that being weary, [Doct. 4] hungry, thirsty, can yet be fresh enough to do good, and to seek sinners souls! Oh our daintiness; we think it a sufficient excuse, if the least infirmity trouble us: Nay though fresh, yet how weary are we to do any good?

We must be careful of speaking the truth in [Doct. 5] small things, and not speak peremptorily in things doubtful: As here the Evangelist; It was about the sixth hour.

The second nearer occasion, was the woman's coming to draw water at the Well.

God's providence disposes of small matters to [Doct. 1] be occasions of great good; as of this woman's coming to the Well, at this very time, to be the means of her conversion! Oh happy hour.

God's grace prevents us in our conversion: What [Doct. 2] preparation was there in this woman? She came about worldly business, and as Saul seeking Asses found a kingdom; so she seeking water, found the kingdom of heaven. Besides, for her person, she was a Samaritan, a dog, of corrupt religion, of filthy life, being a strumpet, and an impudent one to, a scoffer. No motives then from her. Add to this woman Mary Magdalene, the Cannanitsh woman. Matth. 15. And the adulteress John. 8. All these in the New Testament paralleling in the old, Tamar, Bathsheba, Ruth, Rahab, all infamous, some for their life, some for their religion, some for both, as Rahab, and this our Samaritan here. But God will give women, even sinful women; matter of praising his name.

3. The third nearer occasion, Christ's demanding of water, together with her churlish refusal Verse. 7.8.9. Christ's demanding is set forth by the reason. Verse 8. Jesus said unto her, give me to drink.

[Doct. 1] We must be careful of our brethren's credit, as here Christ of this woman's, taking his time when his disciples were gone, least otherwise she might have been confounded with Christ's discovery of her filthiness.

[Doct. 2] In receiving kindness we should not respect our selves only, but imitate Christ, who begged temporal water of this woman, minding to give her spiritual So God craved his Tabernacle, but for the offerers own good, Exod. 35.

[Doct. 3] We must be moderately careful of our bodies, as here Christ in his thirst asking water.

The woman's refusal.

VERSE 9. Then said the woman of Samaria unto him: How is it that thou being a Jew, askest water of me which am a woman of Samaria? &c.

The barbarousness of the wicked, to deny common curtesies, as water to the thirsty: So, Luke. 9. lodging to the stranger trauayling So among the Manichees, a capital crime to give a crust to one not a Maniche. But in necessity, and extremity, if we will not do ought homini, yet humanitati.

The reason of her refusal. Because of the Jews contempt of the Samaritans. They will have nothing to do with them, and so now she will be even with Christ a Jew.

Corruption of our nature is to remember wrongs, unkindnesses, specially then when we are called to works of mercy, and kindness: But we must recompense evil with good.

1. Quest. What was the reason of this enmity of the Jews against the Samaritans?

Ans. 1. The Samaritan defect • on from the house of David: Secondly, Their corrupt compounded religion, 2 King. 17. joined with a show of Truth, in Circumcision, Temple, Priest, Books of Moses. Joseph. Antiq. 11.8.

Diversity of religion, breeds dissention; Jews and Samaritans could not cotten. Religion is the only riuet of affection: Therefore no policy to tolerate more religions in one common-wealth then one.

Quest. 2. Was this carriage of the Jews to the Samaritans lawful, and so imitable?

Ans. In part it was, in that they would not be familiar with Idolaters: But they went too far in denying civil commerce with them. Christ refutes them, by asking water, by sending his Disciples to buy of them.

Object. But their vessels were unclean, according to the Ceremonial Law.

Ans. Ceremonies yield to Charity, as in David's eating the Shew-bread, the Disciples plucking the ears of corn.

Use 1. Take heed of preposterous and hypocritical zeal, standing upon Ceremonies, and neglecting mercy to our selves and others; as that Jew at Tewkesbury, that falling into a lakes on the Saturday his Sabbath, would not be plucked out: Such a one would have died rather of thirst, then have drunk out of a Samaritans pitcher.

Use 2. Beware of this extreme and impotent malice, so far forth to hate any, as to hate the creatures of God amongst them, as the Jews the Samaritans water. This was gross in the Jews, that had so fair a color for their malice; what is it then in them that have no such color, but only private spleen and grudge, and hereupon will be sick, rather then be healed by such a Physician; be in misery, rather then be relieved by such an one?

Use 3. The Jews went too far in their zeal against corrupters of Religion, we come too short; we will be acquainted familiarly, and inwardly intyre with known professed Papists: Yea, some dare enter into that individual conjunction of marriage with them, yet the Jews deposed Manasseh from the Priesthood for his Samaritan marriage, Joseph. Antiq. 11. 7. 8. Strangenesse to persons corrupt either in life or doctrine is good, according to that commandment, 2 John 10. bid him not God speed, and according to John's own example to Cerinthus in the bath, & Elisha's towards Jehoram 2 King. 3.13.14. and David's profession, Ps. 139.21. It may do them much good, when they see men so shun & avoid them, it may occasion them to think, what will God do who is far holier? And it cannot but be good to us, who hereby are kept from danger of corruption: and therefore worthily was Jehoshaphat checked, 2 Chron. 19.2.3. More yet to be blamed are they that will have commerce with Samaritan worshippers in God's service, that will symbolize with them, borrowing not only the Samaritans water, but their mud also; carrying out of Egypt not only their Jewels, but their boils and botches. The Jews and Pagans may justly twit the Papists with the words of this Samaritan; How is it that you being Christians, borrow so much of us being Jews? And so the Papists may upbraid the Lutherans for their Images; How is it that you being Protestants will be thus beholding to us Papists? The Papists imitate the Jews, they will not use us nor borrow of us; quittance here would be good.

And thus much of the Occasions of the heavenly Conference.

2. The second Point. The Discourse or Conference it self follows. Wherein Christ first labors to provoke her thirst after himself and his graces. And secondly, having provoked it, satisfies it. He provokes her thirst, first, by showing her the excellency and worthiness of his mercy and grace: secondly, the easiness of obtaining: thirdly, her own need: All this from the 10. to the 18. Verse.

Here is the first Argument from the excellency of Christ and his Grace. This excellency is set forth, First, by the names given it, and they are two: first, That gift of God: secondly, That living water: for, that living water must needs be the same, that before That gift of God, easily appears by the words; If thou knewest that gift of God, thou wouldest have asked, what? namely, that gift: And he would have given thee, what, but that which she asked, which is here called living water? that is, Christ himself the fountain, and his merit to Justification, and his Spirit to Sanctification, as waters flowing out of the fountain: for both the fountain it self, and the water flowing from the fountain, is living water.

Secondly, his excellency is set forth by the effects: first that being known, he makes us desire after him, in this Verse: secondly, that being received he fully contents us, Verse 13.14.

Here observe generally.

[Doct. 1] That Christ passes by the matter of difference betwixt the Jews and Samaritans, and follows that he intended, the gaining of the woman's soul. Some man would have bitten upon that speech, and so have taken occasion of digression: Such is our weakn • sse, even when we purpose good, but our Lord hath left us a better example.

See how merciful Christ is to sinners, dealing [Doct. 2] unkind • y with him: He doth not here set his wit to the woman of Samaria her wit, and serve her as she him: he doth not expostulate with her about the discourtesy: He might have said; What, deny me water? Dives his punishment in hell is to be denied drops of water: and wilt thou go about to punish me so on earth? Well, I will meet with thee, thou shalt not have a drop of my spiritual water. But here is no such thing; but for all her unkindness he kindly offers it to her.

Use 1. Comfort to us when we have grieved Christ, and used him vnkindely: He is not ready to take unkindness, he will not deal with us, as we with him; he will not forget himself to be our husband, though we forget the duty of a wife.

Use 2. To Ministers, though as churlishly dealt with by the world, as Christ by this woman, and out of their large fountains scarce allowed a dishfull, yet nevertheless with Christ to seek their souls: and as Christ forgot his thirst, so they their need and want, in the eager pursuit of their souls. See 2 Cor. 12.15. And I will gladly bestow and be bestowed for your souls, though the more I love you, the less I am loved.

Use 3. Instruction to a • l Christians, to recompense good for evil, and to heap coals of fire upon our enemies heads.

[Doct. 3] Christ thirsted after water, but he thirsted more after this woman's soul, and therefore now opportunity being offered for that, he forgets his hunger and thirst. His spiritual thirst devours his corporal: As when two diseases meet, as the Stone and Gout, the greater pain takes away the sense of the less; so here in these two thirsts. But alas, in us the thirst after the trash in the world, devours the thirst after grace, the glory of God, and advancement of his kingdom.

[Doct. 4] From the water in this Well, Christ takes occasion to discourse of the spiritual water. Earthly matters minister heavenly meditation to an heavenly mind: As contrariwise even heavenly matters will occasion earthly thoughts in the mind of a worldling. And as the good man will fall out of earthly talk into heavenly, so the carnal man will slide out of heavenly into earthly: for when he is forced to speak of heaven, and the other of the earth, both are out of their elements. And therefore the fire of the one suppressed, seeks to mount up, and the earth of the other heaued up contrary to his nature, presseth downward. The like shall we also see in Christ, John 7.37.38. using their superstitious pouring forth of water at the feast of Tabernacles, as a stirrup to mount up to that heavenly meditation of the flowing of spiritual waters. Labor we for the like dexterity.

Now to the particulars. And first, The Names.

1. Name. That gift of God.

Christ is the main and principal gift of his Father, and he is tendered as a special gift from him to us, Rom. 3.20.8.32. Isa. 9.6. John 3.16. In all God's treasury no worthier gift then the treasures of grace, hoarded up in Christ: He is a collection of all other blessings. God cannot extend his love farther in giving, or we our wishes in desiring more then him: Therefore here called That gift, the gift of all gifts, an invaluable and an incomparable gift.

Use. As Paul, 1 Cor. 12.31. Desire the best gifts. What a folly when a man may have all things together in one, to let an universal good go, and choose a particular, to choose this or that petty blessing, and never reach forth the hand or open the mouth for Christ, who is all things, and more then all things; Wine, and Honey, and Milk, and Bread? Isa. 55.1.2. Nay, what a babish folly is this, God holding forth in his right hand a rich Jewel, Christ; and in his left an apple, the belly-blessings of this life, to choose the apple before the Jewel; these earthly blessings, as the Gadarenes their hogs, before Christ? Let us rather imitate Paul, Phil. 3. accounting all things loss, that he might win Christ: If our hands be full of other things, let us cast them all away that we may gain Christ.

If the King should appoint a place where great treasures should be distributed to the poor, what pressing and thronging thither would there be? Even with such violence should we press upon God, for his Christ, being in the number of those violent ones, Mat. 11.12, and of those valiant ones, Isa. 53.12. amongst whom this spoil is divided, seizing on him as the Eagles on their prey, with the clutches of our Faith. It may seem strange, that things of special worth should go a begging; yet here Christ and his graces come a begging to this Samaritan, offering themselves to her, and tempting her by their beauty to lay hold on them. So do they still to us, and yet who regards them?

Use. 2. As this must teach us to lay hold on Christ, so to keep our hold of him, to put on the Lord Jesus, and never to put him off; to wear him, and keep him close unto us continually, for he is that gift of the great King, and mean things are esteemed being the gifts of Princes. What sell such a thing? No, though I might have ten times the worth of it. It is my Princes favor, the Kings gift: But now Christ is that gift, a pearelesse gift, a substantial gift; My flesh is meat indeed, and my blood drink indeed, John 6. The Lord giveth substance to the righteous, saith Solomon, even Christ's body and blood. Say then as Jacob, I will not let thee go, the the gift, yea, that gift of God. Sooner will I suffer mine own body to be taken from my soul, then thy body, thy blood.

2. Name, Living Water, that is, moving, running, springing: for motion is a sign of life, and the standing pools seem to be dead in comparison. See Gen. 26.19.

Christ, and his Merit, and his Spirit, are compared to Spring-water, very fitly.

1. Water is very necessary for this life. Aqua, say some, à qua omnia. It shows us then how necessary Christ is for our spiritual life: whereunto add that John 6. that he is Bread: Add Bread to Water, and then you shall find a thorough sufficiency in him for salvation.

2. Spring-water is found by digging deep into the earth, Gen. 26.19. If thou wouldest find the spring of Christ's Merit, of Christ's Spirit, in thine heart, thou must dignity deep with the Spade of the Law, searching, and trying, and breaking up thine heart. So Christ in this place, seeking for this spring in this same dry Desert of the Samaritans heart, he is fain to dignity and delue, to convince her of her sins, and to humble her in the sight of them, as we shall see afterward.

3. Spring-water may be deep, but yet still, and it runs with a still murmur, not with the roaring of a violent torrent: The grace of God in his Children makes not such a noise, as the shows do in hypocrites. If a torrent have received but a shower, it will show it presently.

4. Spring-water is always in motion, quick, nimble, always running and proceeding, and the further it goes, the greater it grows: A lively Image of the grace of God in his Children's hearts. This is that which keeps the grace of God in its purity. When once we begin to be standing pools, as David lying idly on his bed in the afternoon, then quickly shall we gather filth, as he the filth of Murder and Adultery.

5. Spring-water is of most excellent virtue above all other waters, to refrigerate and cool our heat, and sometimes to heal diverse maladies. This is the virtue that is in Christ's blood, and therefore he calls the thirsty and tired traveler to this fountain, Matth. 11.28. Is. 55.1. Hither have all the Saints resorted in their drought, Psal. 44.1.2. as the Deere in chase, or having eaten serpents, does to the other fountain. It is no cistern-water, no pond-water, no puddle-water, of our own mirie merits that can slake our thirst, when scorched with the sense of God's wrath. And yet the Church of Rome gives us such swash; dealing with the thirsty Christian, as the Jews with thirsty Christ; giving us wine mingled with gall: Christ's merits mingled with our own. This is to trouble the Fountain with filth and mud; nay, this is to forsake the Fountain of living Waters, and to dig pits that will hold no water, Ier. 2.13.

6. Spring water holds out, will not be drawn dry, no not in the greatest heat of Summer. So is it with the blood of Christ: It is an vnemptiable fountain, of infinite merit, never ceases running. Zachar. 13.1. Thou seest the bloody issue of thy corruption always running, and gushing out at thine ears, eyes, mouth. The issue of blood and water, opened in the side of Christ by the spear, runs always for washing away thy filth: Thou canst not commit more then God can remit.

2. The second declaration of the excellency, is by the effects of Christ, and his graces: whereof one only is laid down in this verse.

If thou knewest, thou wouldest have asked.

Our knowing and desiring of Christ, are joined together: So that a man can neither know Christ truly, but he must needs desire and long after him; neither can he truly desire and thirst after him, not knowing him. Here is the trial of our knowledge. It is but a vain and idle dreaming knowledge, which provokes us not to prayer. If our eyes were opened to see Christ, so would our mouths also cry after him. Ignorant persons must here take notice of their misery; for not knowing Christ, they cannot desire him; not desiring him, they cannot enjoy him. Away then with the Popish implicit faith; and if ever thou wouldest have thy soul thrive, labor to have thine eyes opened, Ephes. 1.18. to see the worth of Christ's merit and spirit. This is the reason that so few prayers, and hearty desires for grace: Men know not the sweetness of grace. The hardness of their heart in not being affected with that sweetness which is in Christ, is from the blindness of their mind.

And this is the first Argument, from the Excellency that is in Christ; yea, but though Christ be so precious a blessing; yet if a matter of extraordinary difficulty to get him, this might discourage, therefore he ads a second argument, to provoke her thirst, from the easiness of obtaining him, even by asking only. Thou wouldest have asked of him, and he would have given thee the living water. Withall here is a secret twitting of the woman, with her unkindness, in denying him water: As if he had said, though thou deniest me a little water, asking thee; yet I would have dealt otherwise with thee, if thou hadst asked me spiritual water.

Our asking, and God's giving, go together: Our opening the mouth, and God's filling, Psal. 81.10. Our thirsting, and his watering. Our open heart, and his open hand. If God's hand be shut, thine heart is shut: God will not give without asking: If thou have no mouth to ask, God hath no hand to give. Psal. 34.15. God's eyes are upon the righteous; but so that his ears are exercised with their cries; the noise whereof must open his eyes otherwise shut. When God means to bestow his grace on us; then he stirs up in us desires after his grace. If thou wantest ought, surely thou art wanting to thyself in prayer. On the contrary, if thou have an heart full of prayer, thou hast an assurance of receiving thy desire: for as God will not give if thou ask not; so neither canst thou ask, and God not give. Thy Prayer can be no sooner in God's ear, but God's hand is in thine heart; even in our desires and sighs for grace; we find comfort and joy, which shows, that even in asking we receive.

Here is a resumption of the first argument, from the excellency that is in Christ, and his grace, and a further prosecution of it, by a second effect of Christ. Where first the occasion of this resumption is to be considered; namely, the exception of the Woman against it, Vers. 11.12. reasoning very unhappily in this manner. If thou canst give me living water, then either that in this Well, or some better: Not in this Well, for then either with a Pitcher; but the Well is too deep to get it so. Better Water then this thou canst not give, for this is Jacob's Well, where he and his Sons drunk.

See what a do God hath with us in our conversion. We are as strong Oaks not hewn down at the first stroke: we hold off, and draw back, when God with the cords of love would draw us to him. Jesus Christ here offers himself to this woman; she makes no more reckoning of him, then a blind man of the Sun, then a Sow of a jewel. And as a blind man can put no difference between the Sun and darkness; so neither can this woman between spiritual water for men's souls, and temporal for brute beasts: she thinks her self wise and witty in reasoning against Christ, but she shows her self a fool. Is the water whereof the beasts drink such an excellent gift of God? or was this wom • ignorant of this water, that Christ should need 〈◊〉 say, if thou knewest that gift of God? or if it w •• e such a water Christ meant, would he have begged of her before? I think she understood Christ spake of a spiritual water, but she was disposed thus to cavil, not seeing the use of this strange water of Christ's; and perhaps thinking that this Well had some holiness in it, being Jacob's; and so was as good as Christ's. So that she doth not only, not acknowledge and accept this water, but reject it with scorn and disdain; and useth her wits unhappily to flout at Christ. This shows the vileness of our perverse nature, much to be lamented. The more parts of nature, of wit and understanding we have, the more untoward, and intractable are we, and with this woman, use our wit against our own conversion. This commends the wonderful mercy of God, that loves us, not only not existing, but even resisting afterward.

[Doct. 2] A property of the superstitious, to brag of holy men, as of their ancestors, when they have nothing of their own to commend them. So the Turks will be Saracens of Sarah, though they be Agarens of Agar. And these Samaritans will brag of Jacob, though indeed they came out of Assyria. So the Papists do brag of Peter and Paul, and of the relics and bones of the Saints; as this woman of the Well of Jacob, but want the mind, judgment, faith, good conscience of the Saints, as these Samaritans of Jacob. But the mind of Jacob is better then his Well, To turn the hearts of the fathers to the children, saith the Prophet Mal. 4

And thus much of the occasion. The resumption it self of the Argument follows, wherein the excellency of the living Water, is set forth further by another effect: That it gives full contentment to our desires; & so satisfies the drinker, that he shall never thirst; which is illustrated by comparison with the temporal water, Vers. 13.14.

The parts are two:

• 1. The defect of the water in Jacob's Well.
• 2. The perfection in Christ's water.

The first in these words. He that drinketh of this water shall thirst again.

No earthly thing can give true content to the soul, for this is so spoken of this water of Jacob's Well, that all other things are in the same included. Aqua in puteo, saith Augustine, voluptas est saculi in profunditate tenebrosa: hinc hauriunt homines hydria cupiditatum. He that drinketh of the water of pleasure, profit, &c. shall thirst more afward, then before: for before he drunk, he was satisfied in hope, in conceit, but now after he hath drunk, not so much as in hope; the event hath corrected the error of his judgment. Here is a cooler then to the itch of ambition, to the thirst of covetousness; Why lay ye out your money, and not for bread, and your labor without being satisfied? Is. 55.2. Our soul can find no more rest in any earthly thing, then Noah's Dove when out of the Ark, and therefore as she returned to the Ark, so must thou return to that God that made thee for himself. Domine fecisti nos ad te, & ideo cor nostrum inquietum est donec requiescat in te. August. Thou Lord hast made us for thyself, therefore finds our hearts no rest, until it rest in thyself. The circular world cannot fill the triangular heart, no more then a circle can fill a triangle, still there will be some empty corners. Nothing can fill the heart, but that fullness which is in Jesus: And therefore persue in thy desires these earthly things as eagerly as thou wilt, and get of them what thou canst, and delight thyself in thy fools Paradise, promising this and that contentment, in the end thy thirst will be greater then it was in the beginning, thy bread will prove gravel, thy honey gall, thy wine vinegar, thy fish serpents. All earthly things are sweeter in the ambition then in the fruition. Ipsa etiam vota post vsum fastidio sunt, & quae mereri optauimus, vbi meruerimus abdicamus: After the use, we even loath the things we have often desired, and those things which we have desired to obtain, when we have obtained, we reject: Ambrose.

The second point is the perfection of the spiritual water: He that drinketh of the water that I shall give him, shall never thirst more. He that shall be partaker of my merits and Spirit, shall never thirst again.

Object. None thirst more after Christ, then they who have tasted of his sweetness.

Ans. Thirst is either want of moisture, or desire after it, he that hath tasted of Christ's merit and Spirit, shall never thirst, that is, be in want, and so wholly destitute, as he was before he tasted. And again, Desire is either a vain desire, that is frustrated, or else such a desire as is satified. Now he that hath drunk of this water, shall never so long and desire after it, as Dives in hell, and not obtain it: But no sooner shall he desire, but he shall be refreshed; for the water once drunk, saith Christ, shall be a Well, a Fountain always springing, and so ready to relieve him, when ever he thirsts.

The Use. 1. Here is a large comfort for the Saints. First, they can never fall away wholly, and return to their former drought. Those few drops which flow from the fountain Christ to them, prove a fountain in them. If a man take a dishfull of water out of a fountain, and put it into another place, it will not prove a fountain, but quickly consume: But here the water of the fountain becomes a fountain. Look how many measures of water are communicated to the Elect, so many fountains. Now fountains cannot be exhausted: Though the rivers flowing from the fountain may be brought to a low ebb, and in some places there may be great shelues, yet there will be water at the head of the river, in the fountain. And what though thou have but a little grace, and thou see many that seem to have more, to turn bankerupts: So did many rich men, that had more oil, more meal, then the Sareptan widow, pirish for famine when she did not, because there was a fresh spring in her little cruise, and in her little barrel. And so howsoever the great water brooks of hypocrites fail in summers drought, yet the little fountain waters of God's children still hold out: Whence it is, that Tit. 3.5. Paul says, that God hath shed his grace richly upon us, (and yet we complain of great scarcity) because howsoever it be but a little, as a fountain is but small, yet still there is a fresh succession, a continual spring always running. And in this regard the fountain hath more water then the torrent. But the Popish Interpreters would gladly elude this place: Here is shown, say they, the difference between this water and the other, in regard of the waters themselves; that one may be consumed with the heat of the stomach, and so cannot hinder our thirst from returning, the other is incorruptible, and so of it self is able to quench thirst forever, if we let it alone, and cast it not up again. Ans. Christ doth not only show what this water can do, but what it shall, and must needs do: He shall never thirst, and it shall be a fountain of water, springing unto everlasting life. Let the Devil give God's child never such vomits, he may cast up some of the water, but still the fountain remains springing at the heart, the fountain cannot be vomited up. Farther, to take that they say of the nature of the waters: what difference should there be twixt these two natures, if as the natural heat of our stomachs prevails against temporal waters, so the unnatural heat of our corrupt concupiscence should likewise prevail against all the spiritual water? For what else is the casting up of the water? No, the words of Christ are too clear so to be eluded; The water shall be a fountain, always springing to eternal life: which speech were not true, if it might be cast up after it is drunk. In conduits and conveyances of waters, look how far the water descends, so far it ascends: Now this water it descends from heaven, and thither therefore it will return again. As the water in the Rock followed the Israelites into the Land of Canaan, so this water that comes from Christ, figured by that Rock, 1 Cor. 10. follows us to the heavenly Canaan, during our peregrination here in this world. Grace cannot end in shame; it cannot end but in glory.

Secondly, here is further comfort for God's children, when they are scorched in conscience with the sense of God's wrath, and are as the parched ground. As we say in our ordinary Proverb, That it is good going on foot with an horse in ones hand; so good thirsting with a fountain of water in ones breast. He shall not thirst so, but that this water shall be a fountain, springing and sending forth water to relieve his thirst. Dives in hell thirsting, could not have one drop of this water vouchsafed him: But the godly in that hell they are in often upon earth, they have. It is a terrible thing this thirst. Christ that here forgot his natural thirst, pained yet with this thirst on the Cross, cried out, I thirst: And David that overcame the extremity of the other thirst, pouring the water upon the ground, how miserably complains he, vexed with this thirst? Psal. 38 and 32. and 143.6. Yet here is comfort in this misery: a fountain of living water springs in our hearts, to refresh, to refrigerate and revive us, so that we shall never die of this thrist.

2. Here is a trial of the grace of God in us: For it is a fountain springing and ejaculating his water upward, mounting and aspiring to heauenward, to eterna • l life, Pro. 15. The way of the righteous is on high: their thoughts and motions fly upward. If the stream of thine affections run head-long downward, the grace of God is not in thee.

3. Here is instruction what to do in our drought, to run to Christ, to cry to him for this water: He is both the water, and the giver of the water; The water which I shall give. As Sisera to Jael, Give me drink, for I am thirsty, so say we to Christ, when scalded and tired with the heat of our accusing consciences.

4. Grace of God being compared to fountain water, it must teach us carefully to preserve the same, that it be not troubled nor poisoned, that we suffer not Satan, as once the Philistines did to Isaac's Wels, to stop them up with his mud. The Romans were careful by Laws to maintain and fence their fountains: Greater should our care be to preserve this fountain from all annoyance, and to look that the stream run freely and clearly. Perhaps Satan's temptations will damme it up for a while, but we must so resist, that at length getting the victory, it may flow so much the more violently.

Thus much of the two first Arguments, to provoke this woman's thirst. The third now followeth, from her own need of it. Where first the occasion of Christ's using it is set down, namely, the woman's not profiting by the former arguments, but rejecting all that was said, with scorn and dirision.

As if she had said, Thou talkest much of this water, but I see it not, &c. Their conjecture is too weak, that because of the word Sir, think this woman began to hearken after and reverence Christ, and so in some thirst to call for this water: for it was common to call any stranger so, as Seneca also writes, Quomodo obuios quos{que} si nomen non succurrit dominos appellamus: Therefore I take even these words also to be a continuance in that scoffing vein she began. She pleased her self in her frumping, and would loose, not her friend, but her Savior, and so her own Soul, rather then her jest.

Now if Christ's doctrine could not scape flouts nor mocks, as here, and by the Pharisees, Luk. 16. no marvel if ours now cannot.

Here is the last means and incentiue of this woman's thirst used by our Savior.

Where cosider,

• 1. Our Lord's use of this means.
• 2. The Success of it.

1. The means is to let her see in what need she stood of Christ, and his water, in regard that she was a filthy harlot living in uncleanness. This he doth, first, by bidding her call her husband, occasioning her to say she had none: and secondly, thereupon telling her, that he whom she used as her husband, was not indeed her husband, that is to say, she lived in uncleanness, which is amplified by this, that she did so after she had had five husbands, and so in her old age, in all likelihood: though some do think that her other five husbands were such as this sixth.

[Doct. 1] Christ knew she had no husband, yet bids her call her husband. This was a speech of trial, such as Joseph's to his brethren, and in wisdom may be lawfully used.

[Doct. 2] Christ's intent in this speech, the issue declares, but yet he seems to have another pretence, namely, this; That to give a married woman a gift of worth without her husbands privity, might be subject to interpretation. This is the best use of politique dealing, when it is used in tempering with souls.

[Doct. 3] This woman, likely, of a long time had traded in this filthy course, and slept securely in the same, but at length she is here nipped, and hath a privy touch given to her conscience for it: So the brethren of Joseph, after twenty years security, were remembered of sin against their brother: And those men, Acts 2. after fifty days, were griped for the crucifying of Christ. For a while thou mayest enjoy a false peace in sin, but at length conscience shall be awakened, and God will set thy sin in order before thee, here or hereafter. Do not comfort thyself in the secrecy of thy sin; for though with this woman thou mayest hide thy sin from man, yet Jesus Christ knows of it, and will lay it in thy dish, when thou little thinkest of it.

2. The success of the discovery of this woman's sin follows. Hereby Christ obtained that for which he labored all this while, namely, her thirsting after this water, which she thus bewrays:

1. She acknowledges him a Prophet, and so all that true and just, which before she put off with jests.

2. As of a Prophet she seeks resolution in a case of conscience; where that living water runs, whether in Jerusalem or Samaria.

The most compendious way to conversion, is [Doct. 1] in conscience to be thoroughly convicted, and seriously affected for our sins. Many would only have the Gospel taught. As long as Christ preached pure Gospel to this woman, concerning the excellency and worth that is in this fountain of living water, she scoffed, and broke jests upon him, but when he begins to mingle the Oil of the Gospel, with the Vinegar of the Law, when he shows her her secret fi • thines, and so takes down her pride, then she sings another tune. Before she was whole, and contemned the Physi • ian; before she was moist enough, and regarded not this water; but now she is sick, and seeks to the Physician: now she is dry, and opens her mouth, and gapes like the thirsty ground.

Use 1. Ministers must learn first to present men with the sight of their sins, that so feeling their need of a Savior, they may hunger and thirst after him.

2. Hearers that would profit by the Word, must labor to be humbled, till then they will not relish it; but being full in their own conceit, they will play with it, as full-fed children do with their meat, and as here this woman did. Job himself, till God's speaking once & twice out of the whirlwind, nothing regarded all the gracious and sweet words of Elihu. An heart softened in the sense of sin, is easily wrought upon by the word; and a touched mind seeks for ease.

[Doct. 2] Her question is about the true worship of God. The reason hereto moving her, seems to be this: Being touched in conscience for sin, she desires reconciliation. True reconciliation in a false worship she knew there could be none: therefore she seeks to know the true worship. Many think when they have offended God, they may be reconciled by their ignorant, senseless, and ceremonial worshipping of him: And some think that all religions do well, and God may be pacified by any worship: But this woman here teaches another lesson; That there is one only true worship of God, in, and by the which, his favor can be obtained of sinners that have offended him.

[Doct. 3] This woman had been nuzled in Samaritanisme, and always worshipped in mount Gerizim, yet now she makes this worship a matter questionable; which shows that she never rested truly contented in that worship. So is it in all false worships, Mat. 19. A Pharisee holding according to the opinion of his Sect, Justification by works, comes yet to inquire concerning the way of salvation: So the Mariners, Ion. 1. distrusting their own God's, call upon Jonah, to call upon his God. And many Papists distrusting their own merits, have wholly in death cast themselves upon Christ.

The same consideration shows likewise, that an [Doct. 4] heart truly touched for one sin, makes conscience of all other sins: as this woman touched for her Adultery, begins to scruple about Idolatry and Superstition.

Mark how this woman takes notice of this controversy [Doct. 5] betwixt the Jews and Samaritans, and speaks of it seriously, as of a matter concerning her self. Some would have checked her, and have sent her to her pitcher, or to the spindle, and asked her; what, women have to do with matters of religion? And many men are there that speak of the controversies of Religion, as Festus. Act. 25.18. with great neglect, who yet wi • l talk very gravely, and in great good sadness, of their fields, of their corn and cattle.

Mark the prop of false religion, The authority [Doct. 6] and example of our forefathers. Our fathers worshipped in this mountain: The same cry is heard in the Papists mouths. But, first, we must consider what these fathers are, and admit none for fathers imitable, but such as God admitted to be his sons: For our fathers might be blind and superstitious. Secondly, whether that which they did, though well, be yet lawful for us. The fathers before Moses might lawfully worship in this mountain, but the case was altered now: God had appropriated a place for sollempne service in sacrifice, and tied them to that, namely the Temple at Jerusalem. Thirdly, Specially, heed not what they before us did, but what God before all, who is the Auncient of days, in comparison of whom the greatest father hath not one gray hair of Antiquity, would have to be done. To the law, and to the testimony. Is. 8.

[Doct. 7] Notwithstanding the controversies in religion, this woman labors to find the truth. Not like those that will be of no religion, till they see the differences amongst the learned reconciled. As if a man in sickness should refuse Physic, till he see the Physicians to be all of one mind in th • ir profession: Or as if a trauayler, because of the many ways he meets with, should therefore sit down, and refuse to go. Nay, rather would he not as Ier. 6.16. stand and behold, and cast in his mind which is the most likely? and would he not ask, and inquire of others?

[Doct. 8] This also is commendable in the woman, that she doth not headily, and rashly, relinquish her false religion, but as the Prophet bids, Ier. 6 16. she she stands upon the ways, and beholds; she useth her eyes, her judgment, and understanding, reasoning with Jesus Christ, and seeks information of him. Whereas many amongst us, in a fond humor run headlong into false religions, without any advisement, without any standing upon the ways, & beholding; & suffer themselves to be carried like bruits.

She takes the opportunity very fitly: A Prophet [Doct. 9] was present, that could resolve her; she will not let him go unasked. A sickely man lighting upon a Physician, will be conferring with him about the state of his body: One that hath suites in the law, meeting with a lawyer, will propound his case to him: And yet though we be daily among God's Prophets, we make no use of them.

Mark the strange change that is wrought in a [Doct. 10] sinner truly touched. This woman before entertained Christ with great scorn, and inhumanity, proudely insulting over him: Now she lies humbly prostrate at his feet, and acknowledges him as God's Prophet: The like in those. Act. 2. and the Jailor. Act. 16. Having whipped them before, now washed and annointed their stripes. Ministers must look for no respect from loose persons, that lie wallowing in the mire of this or that filthy pleasure, as this woman of Samaria did. None are more distasteful to such, then Ministers; No matter more tedious to them then that of religion: They think it concerns them not. But if once with this woman th • ir hearts be touched with the sense of their sin, then none more welcome then Prophets: then the Dauncer, and the Fidler, the Iester, and the idle, vain, lascivious, wanton companion, and his talk, will be rejected, and then the language of Canaan will bewray them to be of another country then before.

Here beginneth the second part of this conference; wherein Christ having happily provoked this woman's thirst, doth as happily quench it.

• 1. Resoluing her, touching the true worship.
• 2. Reuealing himself to be the Christ.

1. His resolution concerning the true worship, is an answer to her boubt, propounded Verse. 20. whether the Jewish or Samaritan worship were the right; whereto Christ first answers here, and then prosecutes his answer by meeting with two questions, that might arise out of this answer Verse. 22.23.

The answer in effect is this: That it is not much needful for her to trouble her self about this, because neither of these two worships were long to continue, but both were shortly to end. For Christ sought rather to make her a Christian then a Jew.

Woman believe me.] This as a serious preface, wherein Christ useth that privilege of his Prophetship, acknowledged by her. For Prophets have right to be believed, being guided by an infalliable assistance of the spirit: But now no Minister to be believed on his bare word.

The hour cometh.] Here three questions may be asked.

1. Quest. Did the Samaritans worship the Father? For Christ's words seem to imply so much.

Ans. In their own intention they worshipped the God of Abraham, Isaac, and Jacob, and that was the Father: But indeed they did not; for Christ in the next verse, in a kind of revocation of that he might seem to speak in this verse, says, ye worship, ye know not what.

2. Quest. Why doth he say, ye shall worship the Father, rather then God? And so afterward. ver. 23.

Ans. To show us how God is to be worshipped. First, not as an absolute God, but in the Trinity of persons, the Father, Son, and Holy Ghost. Now when the Father is named, the two other persons are included, all subsisting together in one and the same God-head; we are to call upon the name of God the Father, in the name of his Son, by the assistance, and motion of his holy Spirit. Here then all the devotion of Turks, and Jews, yea, and of many of our common people is marred, that know not the doctrine of the Trinity. Secondly, As a Father loving us as sons, and so we should come to him boldly, as sons, crying Abba Father. Thou that art a son the darling of thy father, never fear to come into his presence: Never seek to a stranger to be thine intercessor. Here we see that the Papists, and all such as want the assurance of God's love to them in Christ, cannot truly pray, for they cannot say the first word of prayer; O our Father.

3. Quest. How doth Christ say his Father will be worshipped no longer in Jerusalem, when God says. Ps. 132. It is his rest forever?

Ans. It is true, especially of the thing signified by Jerusalem, the Church. So when Circumcision, Gen 17.46. is said to be an everlasting covenant, it is true, especially in regard of the inward circumcision of the heart. It is true also of Jerusalem, the type, in a limited sense; as when we say, I give thee this forever, that is; during life. So Jerusalem, circumcision, legal worship, were forever, that is, till Christ, and the beginning of the new world in him.

In the New Testament, distinction of place for God's worship is taken away. In the Old Testament, God revealed himself in the Temple, over the Mercy-seat. Christ is the true temple, the true propitiatory; the body being come, the shadows are vanished: Wherefore as they directed their prayers towards the Mercy-seat; so we now ours, towards Christ in the heavens.

Here the first question that might be made out of the former answer is met with, and it is this: Though both these worships must be shortly dissolved, yet while they continue, one only is the right: I would know then which that is. Christ answers; Not yours, ye worship ye know not what: But ours, we worship that we know.

Ye worship that ye know not.] The Samaritans worshipped the God of the Jews: They expected the Messiah, as appears, Vers. 25. Their religion which was grosser at first, was now refined by Menasses a Jew, a Priest, that in the time of King Alexander made a defection to him, and brought many Jews with him. Origen also writes, that they received the five books of Moses; and yet because they conceived not aright of God, nor worshipped him in the place appointed; but had a new Temple, and a Priest-hood of their own devising; they are said, to worship they know not what, that is, a fancy, an idol of their own brain, not the true God.

When God is not rightly conceived of, as he is revealed in the word; and when he is otherwise worshipped then he hath appointed, he is turned into an idol. Ephes. 3.12. The Ephesians are said to be without God, before their conversion, because they conceived him in a false manner, out of the Father, Son, and holy Ghost. Deut. 32.17. The Israelites are said, to have offered to Devils, not to God, though they aimed at the true God in their offerings; because they worshipped God in images, contrary to his prescription. So for Prayer, and humiliation. Hos. 7.16. Is. 43.22.23. for Fasting, Zach. 7.5. for Sacrifices, Amos 5.25. for the Sacrament, 1 Cor. 11.20. being otherwise done then God appointed, God would not acknowledge them as services done unto him, though the doers so intended them. Matth 15. In vain do they worship me, teaching for precepts, the traditions of men.

Use 1. The Turks and Jews then worship an idol, because God is conceived out of Christ. Now there is no such God.

2. Papists worship an idol: For first they conceive amiss of God, as though his presence were tied to images in special manner: but alas there is no such God. They conceive amiss of Christ, as though he were held in the hands of the Priest, after the words of consecration: but there is no such Christ. They worship therefore a God, and a Christ, of their own devising. Besides, they have like the Samaritans new rites, new forms of worship, which God never commanded: All their religion consists of new devised rites and sacraments: And the sacrifice of the Mass, the very marrow of their Religion, is hewn out of the same rock. They may pretend good meanings, and intentions to God, but love is the fulfilling of the law, and love rejoiceth in the truth. God findeth fault with the Jews, that they had set up their posts by his posts, and their thresholds by his, Ezek. 43.8. Socrates might have taught them, that God is to be worshipped, as he himself will. The very heathen Romans knew thus much, as Agustine hath observed; when therefore they refused the God of the Hebrews, who yet entertained the worship of other God's, because they knew that if they worshipped him not in that manner he would be worshipped, they should not worship him at all, but a feigned devise of their own: Now they could not worship him according to his own will, unless they put away all other gods, and that they were loath to do, fearing more harm by the anger of these many false gods, then hoping for good, by the good will of the one true God, as Agustine says.

Our ignorant multitude worships an idol, they know not what: for they conceive of God and his worship, according to their own silly addle heads, not out of the word of God. Their God is made all of Mercy, and no Justice. Their worship of God is their good meaning, and their good dealing, and mumbling over the ten Commandments, the Creed, the Lord's Prayer, without all understanding. In sickness and danger of death, a prayer-book is brought forth, and something out of that must be read, though perhaps nothing to the present purpose. Alas what kind of God is this of theirs, that can be charmed with a few words? What strange conceits have these silly people of God? A man may well write upon all their devotions, that which was written upon the altar at Athens, To the unknown God. God ignorantly worshipped, according to the direction of men's blind and brain-sick heads, is an idol, and no God.

4. Everyone in divine worship, seeks after God: if we would find him, and not miss of our mark; then acquaint we our selves with his word, and get sound direction thereout for every particular of his immediate worship, that we may be able to say, We worship that we know; our own wisdom is enmity to God. It is not fit God's enemy, should appoint God's worship. Deut. 10.20. Thou shalt fear the Lord, and cleave to him. In God's fear, that is, his service, he must be wholly cleaved too. No adding, no detracting, Deut. 12. That we may offer up the true service to God, there must be proving what his will is Rom. 12.1.2. Whatsoever is a good work, is not electitious of our own choice, Col. 2.22. but of God's preparing, Eph. 2.10. Mich. 6.8. He hath shown thee, O man, what is good, and what he hath required of thee. And Matth. 28.20. Teaching them to observe all things, whatsoever I have commanded you. So Ier. 7.31. grievous things directly forbidden by God in his service, are yet rejected by this reason; which I commanded not. There is an itch in us, and such is the pride of our flesh, that we would fain be meddling, but God restrains us, Num. 15.39.

We worship that we know,] We. Therefore say the Arians, Christ is a creature?

Answ. 1. He speaketh by the figure 〈 in non-Latin alphabet 〉 , as Paul, 1 Thes. 4.15. We which live at the coming of the Lord. Secondly, Christ's humanity is a creature, and did worship, as when he prayed in the Gospel.

For salvation is of the Jews.] This is a reason proving the Jewish worship true, because they had the word of God among them; the doctrine of salvation, giving them direction how to worship God sauingly. Is of the Jews; of, or from them, not only among them, but from them flows to others, as Is. 2.

Here is an excellent, both note and privilege of the Church. Christ doth not determine the matter by universality, succession, &c. But there being a controversy betwixt the Samaritans and the Jews, which was the true Church, who had the true worship, he tries it by this note of the doctrine of salvation, when it is so among a people that it flows from them to others for their benefit. Otherwise Moses five books were among the Samaritans, as now the Scriptures among the Papists, and yet salvation is not from them, because they are locked up in an unknown tongue, and depraved with corrupt interpretations: as Israel is said to be without law, when without lawful Priests, and so the sound interpretation of the law, 2 Chron. 15.3. Consanguinity of doctrine makes the Church Apostolical. Tertull.

Use 1. Let those then out of the Church associate themselves thereto, and get themselves matriculated into it: for here only salvation to be had, and therefore thither fly all the elect, as Pigeons to their windows, Is 60.8. True worship and salvation go together.

2. To those in the Church. Both to stay them in the same; whither should we go? Thou O blessed Mother hast the words of eternal life, thou art the pillar and ground of truth. And also to make them know, their happiness, and be thankful, and make use of being in this blessed society. There be many barren fig-trees in this garden, that do but cumber the ground, and make no benefit of the fatness of the soil. Societies, Towns, Cities, Countries, are much commended by the special commodities they yield: now the Church yields the best commodity, salvation of our souls! Oh happy privilege; let us therefore pray to God, and labor with all our might, that his Church may sti • continue among us, for if that go down, far-well salvation: And being in the Church, let us suck of her breasts this salvation.

Here the second question, arising out of Christ's answer, is met with: And it is this. If the Jewish worship it self must expire, what other worship must succeed? Christ answers, a worship that is in spirit and truth. The sense. The hour cometh.] The time is at hand; and now is,] to wit, in part; because Christ being already come, he began in part to obscure the grace of the legal worship. In Spirit.] Spirit, signifies first the heart, and so is opposed to the heartless, and formal devotion of the Samaritans. Secondly, the inward renewed, and spiritual motions, and affections of the heart, together with such outward actions, as necessarily flow from them, and wherein they express themselves. And thus Spirit is opposed to the earthly, and carnal worship of the Jews, which stood in meats, and drinks, and diverse washings, and carnal rites, Heb. 9.1.10. and 7.16. And Truth.] Truth being taken for sincerity, is the same with Spirit in the first sense, or not much differing; but further it is here opposed. First, to the Jewish rites that stood in figures, and shadows: but now the worship of Christians stands in the truth of those figures, as in mortification, and denial of our selves, &c. figured by the legal Sacrifices, Ro. 12.1. This is the reasonable service of God, and as here Christ speaks, the spiritual service. Secondly, it is opposed to the voluntary worship of the Samaritans, devised by their own lying brains, and so was a false worship, not only wanting the truth of a good heart, for the manner, but the truth of God's word for the matter of the worship. This is the full sense.

1. Object. The true worshippers worshipped God in Spirit and Truth, in the Old Testament, in this sense.

Ans. True they worshipped God in Spirit, but yet withal in the worldly Sanctuary at Jerusalem: and in Truth, but yet withal in shadows and figures; but now we worship in Spirit, without such Jewish carnal worship; in Truth, without figures.

2. Object. Do not we worship God still with outward Ceremonies, as bowing the knee, lifting up the hands and eyes, using the voice in prayer? and are not our Sacraments outward and earthly elements?

Ans. The former of these Ceremony are natural, and serve lively to express the inward motions of our hearts, and so belong to the worship that is in spirit: for the worship in spirit is not only the inward affection, but all such outward declarations in action, as a sound affection must needs vent it self by. The latter are instituted by God himself, but they are so few, Bread and Wine in the Supper, Water in Baptism, that in comparison it may seem merely spiritual worship to the Jewish.

The Use. 1. The Popish worship is here marked out for a false worship. When Christ here says, the true worshippers shall worship in spirit, &c. he implies, there should be false worshippers, that should worship otherwise: and it seems probable, that he even aimed at them in these words. Surely he hath notably discovered them; for their worship is as ceremonious, as pompous, and outwardly glorious, as ever was the Jewish; merely sensual, pleasing the eyes with their golden Images and costly furniture, with their richly arrayed Priests, paralleling the Jewish; pleasing the ears with their music; the smell with their incense and perfumes. Their whole Mass, what is it but a mass of Ceremonies? They revive, and rake out of the ashes, the Jewish and Paganish Rites. Paul shows, Gal 4. that the Jews were but Children when their Ceremonies were in use: The Popish religion then is but a babish, and an Apish reli • ion; the Church is no baby now. Augustine complained of the unsupportable burden of Ceremonies clogging the Church in his time, insomuch that the condition of Jews, says he, was more tolerable then of Christians. But now the little finger of Popish ceremonies is far heavier to the Church then the whole body was in Augustine's time. Well, if this be a note of the true worship, that it shall not be as the Jewish, all Ceremony, but all Spirit, and as little Ceremony as may be, surely the Popish worship, a fardell of Ceremonies, and naught else, cannot be the true. As in men, the less body the more spirit commonly, so in God's service, the greater the bulk of bodily Ceremonies, the less spirit of true Devotion. See Ier. 3.16. The true worshippers shall so heed the spiritual worship, that they shall forget the Ark, that is, all those outward Ceremonies; but how have the Papists forgotten them, that have revived them? And Isa. 66.5. the false hypocrites are brought in, crowing over the true worshippers, glorying in their outward ceremonious worship. Nay, they are here yet further discovered: for the true worshippers worship the Father. We hear of none else they are to worship. But the Popish worship directs us to Saints, and to Angels. Further, the matter of God's worship must be in the word, and according to the truth thereof: But the Popish worship is a voluntary, devised, Samaritan worship, and so is neither in Spirit, nor in Truth.

2. Here we are taught, wherein principally the service of God consisteth, namely, in the inward and spiritual affections and motions of the heart, when our thoughts, our love, our confidence, our joy, and our delight are on God: This is to worship God in spirit. So Zechariah in his Song, Luke 1.74.75. Many talk of their serving of God, but few know what it means: God is not to be served only morning & evening with a few words, but all the day long, as Zechariah says, all the days of our lives: yea, all the hours; for this is the whole duty of man to fear God, and keep his commandments, Eccl. 12. There must be nothing done by man, but it must belong to this: for even in our eating and drinking we must glorify God; and no glorifying of God, but by obedience, and obedience is better then sacrifice; it is the highest service. He that doth not thus serve God, doth but mock him in saying of his prayers, & coming to the Church, and deals with him as Prometheus with Jupiter, in giving him bones covered over with skin, having eat up all the meat. It is the Devil that men commonly serve, when their affections, motions, and actions are set on sin. Could we endure to have one glauer on us with fair words, and give us Court-holy-water, and inwardly to conspire with our enemies against us? And yet thus do we deal with God, and we think we serve him trimly to. As the common drunkard, swearer, adulterer, &c. think when they have been at Church, they have served God sufficiently, though all the week long they have served the Devil in the stews, and in the Ale-house.

3. Here is an excellent direction for us, in performing outward solemn service to God. These two things must be conjoined, Spirit and Truth: There must be a true matter of worship, grounded on the Word; it must be no devised worship: There must be also a true manner of worship; it must be done with the very spirit of the mind, and come from the very heart-root: it must be no formal complementing worship. Though it must not be will-worship, in regard of prescription, yet in regard of performance it must be will-worship: it must be performed with the will, the affections, and all that is within us, Psal. 103.1. Though our will may be no instrument of devising, yet a special instrument of performing worship. Many men's prayers are only wit-worship: some wit they show in framing a prayer, but no will-worship, no affection, no life, no heat of devotion: These are the two common errors in our worship: Though Truth yet no Spirit. Though we be no Jews, and are of the true Church, and have a true worship, yet we worship with false hearts, full of hypocrisy. Again, if Spirit yet no Truth: Though some blind kind of zeal, yet not according to knowledge; though some affection in the service performed, as sometimes in simple and well-meaning Papists, and superstitious persons, yet the worship is in mount Gerizim, it wants the truth of God's word to warrant it. Thus some are Jews, some Samaritans: either a false worship, or a true worship with a false heart; few true worshippers. Our common sin 〈◊〉 • hat Isa. 29.13. to draw near with our lips, our knees, our ears, when our hearts are far from God, and to give God the shell of outward adoration, without the kernel of spiritual devotion. Outward service is so far forth service, as it expresseth the inward: Therefore it is the inward that God's children do specially stand upon; for bodily exercise profits but little, nay, it hurts much, being severed from the spiritual. Therefore take heed in prayer of wandering minds, cold hearts, heavy and dead affections: All our labor is then lost. It is false which Popish Doctors teach, that Prayer is both meritoria and impetratoria, that it both merits and obtains, though there be no actual intention of the mind in praying: So doth Thomas 2.2 ^ae . We would pray and worship God; but we are no true worshippers if we worship not in spirit: Therefore says the Prophet, Hos. 11.12. They compass me with a lie.

4. Here we see the privilege of the Church of the New Testament: Moses his veil of the Ceremonies is taken away, and now with open face we may behold the face of God, 2 Cor. 3.18. Then the sea about the Altar was brazen, 1 King. 7.23. and what eyes could pierce thorough it? But now our sea about the Throne is glassie, Revel. 4.6. like unto Crystal, clearly conueighing the light and sight of God to our eyes.

5. It is not enough that in God's worship, we feel in our selves inward motions and affections, but these motions must be spiritual, stirred up in us by the Spirit of God, or else we cannot truly be said to worship in spirit. This makes, first, against all unregenerate persons, all hypocrites, and temporary believers: Though they may feel some flashings in their devotions otherwhiles, yet these motions are not from the sanctifying Spirit of God, the Spirit of Prayer, Jude 20. praying always in the holy Ghost. Secondly, it makes against all superstitious, idolatrous, and Samaritan worshippers. Commonly such men's devotions are very dead, and Christ opposeth true and hearty worship to Samaritan worship: for commonly false worship is grossly hypocritical, Isa. 29.13. This people draws near with their lips, but their hearts are far from me. And why? Their fear towards me is taught by the precepts of men. But if not grossly, yet at least closely hypocritical, for the inward motions, and affections of heart, they feel are not spiritual, but carnal, arising from their own deceitful hearts, mere iuglings and illusions of Satan, transforming himself into an angel of light. This is a certain rule: The author of a worship, is in a manner the performer of a worship. But God's spirit is no author of a superstitious, idolatrous worship. No, man's brain and Satan are the authors; and therefore he owes their inventions no such service, as to attend upon them, and to help them in the performance of such a worship. Let them pretend then as long as they will, that such and such devises of theirs, help to stir up devotion; as to see the Crucifix in Prayer, &c. as they did, Is. 66.5. in their false worship; saying, Let the Lord be glorified, by these additaments of ours, incentives of devotion; the truth is, only the spirit stirs up true devotion, and in stirring it up, he blows only with his own bellows: He works only with his own tools, and not with the bungling tools of popish workmen, which will fit the spirit of God, as well as Saul's armor did David. Well then may that devotion be suspected, which is enkindled by such prouokements.

6 Here is comfort. Who hath not often experience of a vagrant and fugitive heart in prayer? of much coldness, and faintness? But here is our comfort. It is not said, the true worshippers, shall worship in spirit, and perfection; with a perfect spirit, but in spirit and truth; with a true, and honest spirit, which if thou feel in thyself, God will cover other imperfections.

For the Father requireth.] Here is the first reason, proving the former assertion, drawn from the will of God. He stands upon it to have such kind of worshippers; delights only in such worship, acknowledges, and rewards only such worship. They that would do service, must do pleasing service: only this service pleases him; and therefore only such service to be performed. A strong argument: As if I should say to one that seeks a service in such an house; The Master of this house requires pains, fidelity, dexterity in his servants, and therefore such as will serve him, must be so qualified.

Use 1. To make every man look to his heart, that it be spiritual, renewed, sincere in God's service, for God looks most to this. In doing a piece of work, the Artificer labors to give contentment to his eye, for whom he doth it. Now God's eye in Prayer, will examine the inward man. If God did stand upon thy phrase of speech, the gesture of thy body, or the like; then thou mightest make these things thy special care. In all services among men, we aim specially to please them we serve: So should it be in God's service; and yet at this day, in nothing is God displeased more. But why takest thou such a deal of pains to displease him? Thou mayest displease him, in not serving him. Displeasing service is a double dishonor, because thou displeasest him in that act, wherein he specially looks to be pleased.

2. Comfort to those that worship God in spirit, and truth. Though the false brethren, in the Church, cast them out with scorn; as though their worship were not glorious enough, and therefore cry, let God be glorified, with a more stately, and magnificent kind of worship, Is. 66.5. yet God applauds them; he smells a sweet savor, and answers by the fire of his spirit; and turns their burnt offering into ashes: for so it follows in that place of Isaiah; But he shall appear to your joy: Or as Tremellius, We shall see your joy; namely, which ye have in your spiritual worship of God, as a testimony of God's approbation; when they shall be ashamed. Prov. 15.8. The sacrifice of the wicked, is an abomination to the Lord; but the prayer of the righteous, is acceptable unto him. A sacrifice is set out with great pomp, and furnished with variety of many glorious ceremonies. And yet the poor naked Prayer of a spiritual worship, is better accepted of God, then the sumptuous bravery of the most glorious sacrifice of the formal worshippers. The Publicans one short eiaculated sentence, Lord be merciful to me a sinner, is more acceptable, then the most flourishing Pharisaical rhetorique. It is no matter what men require in God's worship; they may require this, and that; but God requires spirit, and truth: Bring this, and we shall please him.

VERSE 24. God is a spirit, &c.] A second reason, drawn from the nature of God. He himself is a pure, spiritual Essence: His worship therefore must be answerable. A spirit; namely, uncreated, and vncompounded, most simple: for Angels are created, and compounded, and so are but drossy, and foeculent to God, who is most simple, void of all composition, though never so subtle, or refined.

Use 1. Against Imagery. God is so simple, so spiritual that no Angels pensill can set out his nature. Whereunto will ye liken me? Images are disgraceful to his simplicity, and spirituality, as I may say, of Essence, as also to his incircumscriptible infiniteness.

2. Against all fleshly, formal, hypocritical worship. These kinds of worshippers deny his spiritual nature: make him a God of flesh, and bone. It is common with men, in their trouble, to go to God, but yet with some outward ceremonies, as this woman, in this perplexity Christ had now cast her into, no doubt was ready to have done, to have run to Mount Gerizim, and there have performed some rites: such men show, they have too too gross conceits of God: But we must learn to proportion our worship to God's nature. God's nature is simple; in that which is simple, there is no composition, nor division: Therefore in our worship there must be no composition; it must be void of mixture: A linsey-wolsey patched worship, sauced, spiced, sophysticated with human inventions, doth nothing sort with the spiritual simplicity of the divine Essenc • .

Again, in our worship, there must be no division, not an heart, and an heart. As God is one without division; so our worship must be whole and entire, heart and head, understanding and affection, body and soul, must harmoniously conspire together, in an heavenly consort. God is a reasonable, and an understanding God; and therefore, Rom. 12.1. he must have reasonable service. Bodily service is but an unreasonable service, which even fools, void of reason, may perform. The Latin service of the Papists, is also an unreasonable service, for the understanding is idle in that service. Where there is this gross hypocrisy, to give only a knee, a knock on the breast, a few words, there God is not apprehended to be a spirit, for then we would think he could see our spirits, and their behavior.

Christ having satisfied her thirst, in the matter of divine worship, he doth now satisfy it also in the matter of the Messiah.

Where observe:

• 1. Her thirst after the Messiah, Vers. 25.
• 2. The satisfaction, 26.

1. Her thirst or desire, after the Messiah, is but covertly discovered: I know well the Messiah shall come. As if she had said: It is true indeed which thou speakest, that there must be an alteration of divine worship: for the Messias must come, and then shall this alteration be: Oh that once he were come, that we might know these points fully of him; for he will tell us all things.

Her speech contains a profession of her faith concerning Christ. First, that he should come: and secondly, of his office, he should execute when come; Generally in the word Christ; Particularly, teaching all things: for the first, thereout we learn:

[Doct. 1] That God's elect at length, make happy use of such things, which at first they heard but heedelesly, and without regard. An adulteress, such as was this woman, could not hear the report of Christ with any great affection; but now she makes excellent use of that common report she had heard often before, but negligently. This may comfort Ministers, when for the present their doctrine is but slightly regarded.

[Doct. 2] Mark how a little before Christ's coming, the minds of people were raised up in expectation. So in the reformation in Luther's t • me, what presagements did God give to many? How did they sigh under the Egyptian bondage, and with how erect an expectation did they desire deliverance?

For the second, she acknowledges all his offices in general, in the name Christ. For Priests, Prophets, and Kings were annointed under the law, and that as figures of Christ in those offices: And these offices had met double in some others, as Malchisedec was King, and Priest; Samuel was Priest and Prophet; David King, and Prophet, but never all three in any, but in Christ; and so no perfect Christ, but he. The use of this name is.

1. To assure us that Christ is a sufficient savior. The name of Jesus is not so fully comfortable, unless this of Christ be added. For this shows that he is a Savior ex professo, sealed, appointed by his father, and by him annointed with the holy Ghost. So in this name, there are the three persons consenting to our salvation: The Son annointed by the Father, with the Holy Ghost.

2. When thou feelest in thyself the spirit of heaviness, and art steeped in salt brine, then come to this Christ, who is annointed with the oil of gladness, for his fellows, to revive the dejected. Luk. 4.18. This is the oil that will make the blurred countenance and furrowed face to shine.

3. When thou feelest thy joints stiff that thou canst not stir, then come to this Christ. The oil poured on him being the head, shall distill down on thee, being one of his members; and being supPled therewith, thou shalt nimbly run the ways of God's commandments.

2. More particularly, she acknowledgeth his Prophetical office, And when he is come he shall teach us all things. How many great Doctors are there at this day, that may be set to school to this woman of Samaria? The Papists teach, that the Church may still determine and conclude new articles of Faith. In diverse points of controversy at this day, when we aledge that there is no such thing in scripture, nor in the purer antiquity after the Apostles, they say the Church had then defined nothing of those points: And Bellarmine says that when the scriptures were written, that the custom of vowing to Saints was not begun. Scotus says, as he is cited by Bellarmine, that before the Lateran council, Transubstantiation was no article of Faith: How then is this true, that Christ when he came would teach all things? If Christ had been a Papist he would never have held his peace at this, but have checked this Lutheran, and have told her that Christ would have let some things alone for the counsel of Lateran and Trent to determine. But had Moses a pattern in the mount for everything, even for the snuffers, and hath God less regarded his Church in the New Testament? Nay, rather 〈 in non-Latin alphabet 〉 , Heb. 1.1. by piece-meal, and fractions, God spake in the old Testament, but now in these last days he hath spoken by his son. Which opposition shows, that by his son he spake perfectly, and tells us all things, and that even concerning the outward worship of God. For of that did the Samaritan speak to Christ.

2. Poynt. The satisfaction of her thirst.

[Doct 1] God deals otherwise with poor humble teachable sinners, then with the proud, and refractary. For the Pharisees more plainly show their desire to know the Messiah, and yet can have no answer; whereas this woman, but secretly implying her desire in this kind, hath this gracious answer returned, I am he. The Jews, John 7.36 could have no answer of that doubt whereof the disciples have, John. 16.16.17 &c. The Lord will teach the humble, and his secret is to them that fear him, Psal. 25. This is the reason, that many hearing the word, profit not by it, because they are unworthy, and unfit to profit by it: they hear with proud and stubborn hearts. Christ will not reveal himself to such.

No sooner are there good desires in the godly after Christ, but the desired Christ is at hand, and shows his face. Thus much appears by that inward joy they feel in desiring. As it is thus in this life for the spiritual presence, so also for his corporal presence, and coming in person to the last Judgment. The desires that God's children feel in themselves, sighing for him, to make an end of all these confusions and disorders here below, are an evident argument that that coming hastens apace.

Hitherto the Conference.

Now the Consequents follow.

Here is the first Consequent; the Disciples coming and finding him talking with this woman, with their marvel thereat: which marvel is set forth by the Diuerse, that though they marvelled in their minds, yet they murmured not with their mouths.

1. As touching the marvel, the reason of it was this, because it was not Christ's usual manner to be alone with women talking. Their marvel shows so much.

We must be careful to avoid all shows and suspicions of evil, 1 Thess. 5.22. and to procure things honest before men, as Paul, 2 Cor. 8.20.21. in matter of distributing alms, he would have one joined with him, a witness of his dealing, to prevent suspicion. It is not enough to say, as now too many; Why I care not what the world says, I am privy to myself of mine innocence.

Object. Yet Christ now did this.

Ans. It was upon a special occasion. Hast thou the like? In thy suspicious practices doest thou not rather hazard the corrupting of thine own soul, then the helping of another's? Or hast thou the like holin • sse, gravity, integrity, to clear thee, that Christ had?

Yet no man said.]

When we conceive not all things in God's dealings, with our selves and others, and to flesh and blood some things seem harsh, yet this is the honor we should do the Lord, not to quarrel, but to assure our selves he hath just reasons of his doings, though we see them not: though evil thoughts begin to rise in our minds, yet let us choke, and strangle them in the birth, crush them in the shell, never suffer them to come abroad, but hush them, with David, My soul be silent to Jehovah, Ps. 62.1.5. Wicked men may refrain & restrain themselves upon carnal considerations, as Haman, but only Christ's disciples upon a reverend respect of Christ.

Here is a second consequent, The woman's leaving her water-pot for haste, and going to her neighbors to acquaint them with this joyful news, and with her good success. Here,

See the zeal of one truly converted: She had [Doct. 1] brought her pitcher to the Well, but now she hath gotten a sight of Christ, farewell well, water, water-pot, and all; she hath other matters to mind now. Let worldlings that have no other treasure then earthly, let them mind and follow these earthly things, let them attend their water-pots: we with Christ do walk upon the waves of the Sea, and trample all these inferior things under our feet, in comparison of the heavenly. After the same manner, Luke 2. the shepherds left their flocks. Alas, now we cannot leave our beds, our sports, to come to the house of God. God's kingdom must attend and wait upon our pitchers: Even on the Sabbath Servants must be sent about meaner matters then water-pots, when they should be at the fountain of living water, with their pitchers to draw, namely, with their ears to attend God's word, Is. 55.1.3. But men choose rather to use the pitcher of their own concupiscence, to draw out of the pudly fountain of vain pleasures. If with this woman of Samaria we had once seen Christ, we would break these pitchers in pieces.

Those that have truly tasted of the sweet of God's [Doct. 2] mercy themselves, commend it to others, and with Paul, wish that all were as themselves. As the Lepers revealed the booty in the Tents of the Aramites, 2 King. 7. so this woman, this rich booty she had met with at the Well: So Andrew tells Peter, and Philip tells Nathanael of the Messiah, John 1.

Her argument whereby she persuades them to come see this man, as in all likelihood the Messiah, is, because he had told her all that ever she had done. Only that one sin of uncleanness was mentioned by the Evangelist, but it seems Christ said more to her then the Evangelist related.

[Doct. 1] The same argument proves the Scripture to be God's word, because it discovers to us our secret corruptions, 1 Cor. 14.24.25. Heb. 4.12.

[Doct. 2] See how this woman to glorify God, and to do good to the souls of her neighbors, is nothing dainty to shame her self: For she acquaints them with her secret sins. Oh our niceness! we stand upon our credit in the world, but God can set us on the rack, and then draw the truth out of us perforce.

[Doct. 3] The good success she had in this her invitation, shows how weak means shall prevail, when God will touch the heart.

Here is a third consequent, and it is an heavenly discourse of our Savior, wherein he provokes their diligence in laboring in God's harvest.

Where observe:

• 1. The Occasion of this Discourse.
• 2. The Matter it self, and the Arguments wherewith he vrges them.

The Occasion was this: His Disciples, having provided meat urged him to eat, Vers. 31.

Mark in the Disciples the disposition of carnal men, whose minds are wholly taken up with earthly matters, with eating and drinking, &c. And while the godly are thinking on heavenly matters, then will they be interrupting them with these vain things, as on the Sabbath day. Christ was now in his meditations, cooking some spiritual meat for the poor hungry Samaritans, that were coming towards him, and now the Disciples come talking of temporal meat.

See in our Savior the disposition of an heavenly mind, turning all into heaven, as the good stomach doth even grosser meats into good nourishment, whereas an ill stomach would turn the finest meats into bad juice; and so an earthly mind will turn even heaven into earth: But an heavenly mind turns earth into heaven, like a Be, that sucks honey out of bitter herbs, and like unto fire that turns into fire that which is cast into it. That we have no such gift to fasten heavenly discourse upon others, even upon occasion of their earthly, nay, that when just occasion is offered, we cannot hold out in any such discourse, but grow weary, it shows that we are not heavenly-minded. If two travelers went together thorough a strange Land, towards their home, whereof would they talk most? Not so much of the strange land where thorough they past, as of their home. So if indeed we did here • rauell towards heaven, we would mind and speak of heaven and heavenly things more.

[Doct. 3] Our Lord forgot his hunger, as before his thirst, and prefers the souls of the Samaritans before his own belly. How many slow-bellies are there in the Ministry, that while they seek themselves, and follow their own affairs, suffer the flock to starve? And our great ones will have their servants be absent from Church, only to attend their bellies. Thus to prefer the base belly before the precious soul bought with Christ's blood, is quite contrary to Christ's example. David called it the water of blood, gotten with the hazard of his Servants life, 2 Sam. 23. How bloody are such meats, as are sawced with the blood of men's souls?

2. Point. The Arguments provoking them, which are six.

1. Argument, from his own example, propounded, first, more obscurely, Verse 32. and then upon occasion of the Disciples doubting, Ver. 33. it is repeated and explained, Vers. 34. My meat is that I may do, &c. Learn in gen • rall.

[Doct. 1] The exhorter of others must be able to allege his own example, and must work as well on the eye, as on the ear: So Paul, Acts 20.31. Words blush if deeds fail.

The use of Christ's holy life is for our imitation, [Doct. 2] John 13.15. We must therefore with an attentive steady eye heed his example, as Painters do the face they express. In other examples there are defects; Only Christ's is beyond exception: Therefore be ye followers of me, as I am of Christ, saith Paul. 1 Cor. 11.1. And, Mat. 5.48. Be ye perfect, not as Abraham, Moses, or David (for then we might think many of our imperfections privileged) but as your Father in heaven is perfect. The best picture is that which is made by the living face, and not that which is made by another picture: And the best imitation of God and Christ, is to look upon them themse • ues, and not in this or that Saint.

More particularly consider here two things:

• 1. Christ's Action.
• 2. The Account he made of his Action.

1. His Action. Doing of his will that sent him, that is, his Fathers will, and not only doing, but finishing, going thorough-stitch. He means the work of mediation, where he implies the ground, God hath sent him for this purpose.

Every man must attend some frui • full business. [Doct. 1] Christ himself had his task set him: So Adam in Paradise. Idleness buries a man alive: Standing pools are full of venomous creatures. The works of our honest callings are God's works; That I may finish his work. A singular comfort have we when we are in our lawful callings: Being about God's work, we are under God's protection, we shall have God's protection, and his pay. Lasciuious Dancers, Players, and all such as are set on work by Satan, must expect their wages from him.

[Doct. 2] In the works of our callings, and so in all good works, we must hold out constantly, till we bring things to perfection. The Scripture shames bunglers, with the spider, Pro. 30.28. which is there commended for her diligence, and painfulness. That I may finish his work, Colloss. 4. Archippus must fulfill his Ministry: So in all other callings; specially in our general, and the works thereof: for the wicked begin in good things, as Judas in the Apostle-ship, but hold not on: So the stony and thorny ground. But the godly cease not, till they have perfected: If some interruptions hinder them a while in any good work; yet they return like good workmen to their work; as David in bringing home of the Ark. Contrarily, because they are no workers of iniquity; they easily are broke off in evil; as David in his purpose of murthering Nabal.

2. Point. His account of this his Action: It is my meat.

[Doct. 1] Christ performed the work of our redemption very cheerfully; else it had not been meritorious, for God loves a cheerful giver.

[Doct. 2] Obedience, also to us, must be instead of our meat: and that in these regards.

1. In regard of our hungering after it, Mat. 5.6. which hunger, and thirst after righteousness: Which hunger must be such, that we should not sleep till our hunger be satisfied. Ps. 132.2. Of the wicked it is said, That they cannot sleep, till they have done evil; because they eat the bread of wickedness, and drink the wine of violence, Pro. 4.16.17. An empty hungry stomach cannot well sleep; for sleep is caused by the ascent of the fumes of the meats and drinks, in the stomach, to the head. So then of the godly it may be said; They cannot sleep except they have done good; for they eat the bread of righteousness, &c. We must therefore come with an appetite, and longing desire to hearing, and prayer. An hungry man needs not to be dragged to his meat.

2. In regard of the sweetness, and our delight in it. Psal. 119.103. How sweet are thy promises unto my mouth? In this regard, it is God's meat, Cant. 5.1. Revel. 3.20. much more then should it be ours. This makes against the imputation of melancholy, cast upon Christianity. A good conscience is a continual feast, Prov. 15. It furnishes the table with exquisite delicates, the fruits of obedience. The tears of those that pray, are sweeter then the joys of the theater, saith Augustine. Can a man well be melancholy, that is at a feast? yet the pleasure of the other meat, is but vanishing, but here it remains. Again, many are discouraged, because godliness is no better regarded in the world, but godliness is a reward to it self. An hungry man need not be hired to eat: We must not work with Christ for meat, for obedience is both work and meat. They are base workmen that will tire here, unless they may have victuals to refresh them. Psal. 128. Thou shalt eat of thy labors.

3. In strengthening of us to good duties: For as sin fits us to sin, so obedience, to obedience, Rom. 6.22, Being God's servants, ye have your fruit in holiness. The earth is not nourished, but spent with the fruits it brings forth, and the more it bears this year, the less able is it to bear the next year. But the more we abound in the fruits of obedience, the stronger are we for bringing forth further fruit. In earthly meats our stomachs are soon cloyed, but here obedience is both meat, and sauce too: The more we eat of this meat, the sharper is our appetite to it.

4. In regard of daily and familiar use: It is so uncouth to many, that it may seem physic rather then food. A man's stomach will look for his food; in most, thrice a day, breakfast, dinner, supper: And to break custom, often causes sickness. So God's children should so daily inure themselves to God's service; as Daniel to his prayers thrice a day, that in the intermission, they should feel faintness, as in the want of food. A man cannot long forbear his meat, what ever his business be; and yet the slightest occasion makes us neglect God's service. Manies obedience, is like a niggards feast: At Easter, or some such time, many will be very devout, but all the year besides, alas, but poor doings.

5. In regard of our furnishing, and providing of it. Joseph in the years of plenty, provided against famine; and so men that go to sea, provide for their journey. So must we hoard up in the treasury of good works, that we may have wherewith to sustain our selves in the evil day. As God's statutes must be our songs, our music. Psa. 119.54. So likewise our meat, and our viands in this our pilgrimage.

6. As the belly in eating hath no ears, but then we mind our meat. So in obedience (as Gehazi in his journey) we must have no ears to hear Satan, the flesh, or any allurement, specially in hearing of the word, when our soul is feeding it self, should there be no ears for Satan.

7. When we have a stomach, specially if weak, we will eat, least staying longer we loose our stomach: So should it be with us, when we have a mind to do good.

8. We wait not being hungry, till meat be put into our mouths, but we seek it out. So seek out occasions of doing good, of giving alms, &c.

2. Argument. Because God's harvest was ripe, and called for the sickle; which he sets forth by the testimony of their own eyes; Lift up your eyes, both bodily, in regard of the Samaritans that were coming by troops thorough the fields towards him, and of their minds, in regard of other places. And he vrges this argument, by a comparison thus: The other harvest runs so in your minds, that you think of it long before, carefully casting the time, counting of it long before it come, yet four months, and wishing it were at hand. If your care be such in the earthly harvest, what then in the spiritual harvest? if you stand expecting that harvest, long ere it come; then ought you not to neglect this, when it is come.

[Doct. 1] The corruption of our nature, to be more careful in earthly things, then in heavenly; for our bodies, then for our souls. Earthly things we can see a far off: heavenly, though present, and before our noses, we discern not; no, though Christ cry, Lift up your eyes, and see. In the lest bodily distemper, the Physician is consulted with, never the Preacher, till at last cast. Covetous ones will defraud their bellies, to follow their markets; not so to hear a Sermon.

[Doct. 2] Readinesse of people, ought to provoke the Minister: Their untowardness is a great discouragement. It would make an harvest-man throw away his sickle, if there were nothing but green corn. But here remember.

1. That the Ministry, is as well the sowing of the seed, as the reaping of the increase; and as well the latter rain to ripen, and plumpe it, as the sickle to cut it down.

2. That this readiness, and ripeness, is not only in regard of the people's preparation, and forwardness, but specially in regard of God's election. Now the Ministry sent to a place is an argument of some elect there. 1 Thes. 1.5. An husbandman would not send his servant with his sickle to reap thistles, and nettles.

Use 1. To people. To be like these Samaritans, that their desire to learn, may even contstrain the Minister: As a father, if his children should come hanging on him, and crying for food, would be even forced to provide for them. But alas, such are our defections to Popery, that Antichrist, seeing how many come in troops unto him, may now use these words; The regions are white, black rather, to the harvest, or else; the regions are white to the harvest of God's justice, and call for the sickle of justice.

2. To Ministers, to take the opportunity of the good desires, and affections of the people. Corn if it be not taken when it is ripe, it is lost.

3. Argument. In the beginning of the verse, from the reward of their labors: Harvest-men have greater wages then other laborers; so shall faithful Ministers.

Faithful service to God is rewarded by him, with eternal life.

Object. This makes for Popish merit: Wages is earned, and merited.

Ans. Not always, Matth. 20. The penny given to him that wrought but one hour in the vineyard was wages; but an hours work could not deserve an whole days pay. So Rom. 4.4. Reward and mercy are joined together in the second Commandment, and Psal. 62.12. And to thee O Lord, belongs mercy, for thou rewardest everyone according to his work.

Reasons against merit of works may be these.

1. Our works are debts. Luk. 17.7.8.9.10. It is no merit for a man to pay his debts.

2. They are no way beneficial to God, but profitable to our selves, Job 22.2.3. It were ridiculous for a man to put up a bill for allowance out of the exchequer, because he hath kept himself warm and healthful in the winter time, or because he hath been painful, and maintains his charge by his work.

3. They have no proportion to an infinite, eternal, pure, perfect, undefiled inheritance; themselves being finite, temporal, impure, & imperfect.

4. They are of God's grace: he crowns his own gifts, not our merits.

Use. 1. To quicken our obedience, 1. Cor. 15.58. Gen. 17.1. Philip. 3.14. This did bear out Moses against Pharaoh. Heb. 11.26. The sweetness of the honey makes the Bears break in upon the Hiues contemning the stings. The sweetness of God's face though to be seen only in the obscure glass of ceremonies, comforted the Jews in their tedious & difficult travel to Zion. Ps. 84.6.7. much more should the sight of God in heaven do it.

2. More especially for Ministers. One would not think them harvest-men by the wages the world gives them: Other idle vain callings, may seem rather to be harvest work. But here is their comfort against the heat of the day, God's large pay. 1. Cor. 9.10.11. Dan. 12.3. They shall shine, though h • re they shine not in worldly glory: No matter for the world, we receive our wages from God

Object 1. I, but it is long ere it come.

Ans. Yet it is certain. He that reaps receiveth wages, the pledge in this life, as it were some of the grapes of Canaan. Baser grain is quickly reaped after it is sown, not so with Wheat. Baser wares are bought with ready money, when the more precious are taken up on trust, and are paid for afterwards. Hypocriticall obedience is presently rewarded. Matth. 6.2. but the faithful must tarry longer, though yet with full assurance, as Paul. 1. Tim. 4.8. and Christ, John. 17.4.5.

4. Argument follows, drawn from the good they do to others, in the following words of the verse. And gathereth fruit to life eternal. Referre life to fruit, that is the souls of men gathered into God's garner by the Minister, & not to the gatherer.

Besides the reward, the work it self of the Ministry must provoke to faithful diligence. A worthy work. 2 Tim. 3.1. God's wheat would be lost. Thou gatherest it in, not to be consumed and spent, but to live, and that forever, as John. 15.16. That you go, and bring forth fruit, and that your fruit remain, always presenting it self to the gatherers eye. The other wheat is alive in the field, dead in the barn and garner, & quickly comes to naught: This wheat is dead in the field, but alive when gathered in. He gathereth unto life.

Use. 1. Against idle, careless, and tithe-monging Ministers, invited only by the hope of corruptible fruits, not as Paul. Rom. 1.10. Base work craves not such heed: But worthy work how carefully is it to be handled? And how precious are men's souls? Therefore Paul considering the honor God did him, thus employing him, thanks him for counting him worthy, and putting him in his service. And Rom. 1.5. of whom we have received grace, and Apostleship. If he had appointed me but a door-keeper in his house, I must have acquitted myself, how much more then now being a steward? As when a Prince designs a Subject to some honorable service, the very nature of the business is sufficient provocation: So here no less.

2. It must teach people not to fear the sharpness of the sickle, but willingly to be gathered in; for they are gathered unto life eternal. Think not then that it is better standing still in the open field.

5. Argument follows in the latter end of the Verse, That he that soweth and reapeth may rejoice together. It is taken from the joy the Apostles, the reapers, should bring to the sowers, the Prophets before Christ, when in heaven they shall see the fruits of their labors, the harvest of their seeds, the perfection of that building whereof they laid the foundation.

[Doct. 1] The Saints in heaven rejoice in the fruits of their holy labors on earth, and therefore take notice of them. The reapers think, we brought these men into the Church, 1 Thess. 2.19. The sowers, this corn arises of that seed we sowed: Thus, Reu. 14. their works follow them in regard of their joyful remembrance: The contrary is true in hell. Though we live not then to see the fruit of our labors here, yet we shall see it in heaven, and that is our comfort.

Though the principal joy of heaven be in the [Doct. 2] sight of God, yet also is there joy in the sight of the rest of the Saints. As it is a joy for the seedesmen to meet with the reapers, and the reapers with the seedesmen, and both of them with the corn, which the one sowed, the other housed. Contrarily in hell the sight of their companions, or scholars in wickedness increases torment. Therefore the rich man, Luk. 16. desires his brethren might not come to Hell, rather out of a respect unto himself then unto them. There is no charity in Hell.

Sweet is the fellowship of the heavenly Saints in [Doct. 3] joy: There is no falling out. The seeds-man repines not against the reaper, nor the reaper insults not over the seeds-man. The former says not, I began, and you have had the advantage of my labors: nor the latter says not, yea, but I made an end. No, though there were diversity of labors, yet all that is forgotten, & in that God is glorified, the Church edyfied, heaven filled, herein they rejoice. So should it be on earth, no contention, no envy, but co-rejoicing in the employment of our talents.

6. Argument; from the easiness of their labors in comparison of the seeds-men the Prophets: for seed-time is the foundation of harvest, and that is lowering, but the harvest is joyful.

[Doct. 1] The more helps, and greater advantages Ministers have for the performance of their callings, the greater is their shame if they be negligent. And so in other callings. The greatest difficulty of any work is in the beginning, and when the ice is once broken, then it is easy to follow after: The foregoers make the way more easy for the after-comers. As it should have been a shame therefore for the Apostles, having the benefit of the Proph • ts labors, making their burden far easier, to have been negligent: so for us much more, after the labors of both Prophets and Apostles, and their successors in so many ages, and specially of the restorers of the Gospel, Luther, Calvin, and their successors to this day.

[Doct. 2] God will not have the same men sowers and reapers. He will not have one age to have all, but still will have something left for the after-diligence of successors, Heb. 11.40. That they without us should not be perfect.

Use. Let not the present age glory over-much: Our successors shall add to that we have. And let us not contemn our predecessors, if we go beyond them: What marvel? We are entered upon their labors. What harvest should we have had now, had it not been for the seeds of Luther and Calvin? and yet how are they vilified by new upstarts?

The present age sows seeds for the succeeding: Arbores serit quae alteri prosint saculo. The conclusion of the Old Testament was an harvest, in regard of the time going before; but yet a seeds-time, in regard of us. What then shall the harvest be hereafter, when the Jews shall be called, the Turk and Pope be overthrown? Let everyone have a care both to make good use of the seeds of our predecessors, and to leave good seeds for our successors.

The excellency of the New Testament. We see [Doct. 4] the corn eared, flowred, ripened, cut down: They of the Old Testament were but in the seeds-time, and saw but the first sprowtings. They therefore but children to us, Gal. 4. Which must be understood of the body of our Church, compared with the body of theirs: otherwise some particular persons there were then, to which the best of us all are but children.

Here is the fourth Consequent, the Samaritans entreating Christ to tarry with them It is set forth, first, by the Ground, Verse 39. They believed: secondly, by the effect, Verse 40. Christ stayed.

They believed.]

God makes much of the small beginnings of grace: He that is not against me is with me. He will not quench the smoking flax. The teachable disposition of the Samaritans is here honored with the name of Faith.

Use 1. Against the rigor of many censurers, that disgrace even excellent graces, if but a little blemished.

2. Comfort to God's Children grieved for the smallness of grace: they in their humility call their weak faith, unbelief, as he, Mark. 9.24. but here God calls a small inclination to believe, Faith.

For the saying.]

One sentence proceeding from a touched and a broken heart doth mightily prevail, and deeply pierce, though it be but a saying of a silly weak woman. Nay, the very silence of such an heart is powerful. Origen after his fall, reading that for his Text, Psal. 50. What hast thou to do to take my words into thy mouth? and not able to speak for tears, set all the Church on weeping. If Preachers could speak to their auditories, as this woman to her neighbors, out of hearts truly humbled, oh how effectual would their preaching be?

Besought him.]

New borne babes desire the sincere milk of the word, and run to the teate, as here these Samaritans to the breast of Christ. A sign we have not tasted of Christ's sweetness, when we desire not after him. The lovers of vanity keep the professors and doctors of vanity: So contrarily. But alas! Many Gadarenes, Mat. 8. and Nazarites Luk. 4. are there, but few Samaritans.

And he abode there two days.]

Christ abides there only, where he is invited, desired, welcommed, and made much of. Christ will not be wanting to the soul desiring after him. If thou lay hold on him he will stay with thee, Cant. 3.4.

A fifth Consequent, Christ's preaching among [Doct. 1] the Samaritans; with the success, their Faith, and the profession thereof to the woman.

The testimony of the Church may prepare, but it is Christ's own voice that strikes all sure, 1 John 5.6. The Spirit bears witness that the Spirit is truth.

Strangers, and those of less means oftentimes [Doct. 2] out-strip God's household, and those of greater means; as here these Samaritans in this excellent confession put down the Jews.

In Faith there is a certain and grounded knowledge; [Doct. 3] We have heard our selves & know, &c. John. 6.69. We believe and know. Hence Knowledge put for Faith, John 17.3. This makes against both the implicit Romish faith, and the staggering wavering faith of many among our selves.

And thus much for the first History laid down in this Chapter.

The second follows, concerning Christ's coming into Galilee, and his miraculous healing of the Rulers son, from the 43. Verse to the end.

The Rulers Sons healing.

IN this History observe:

• 1. The Reason of Christ's going into Galilee, V. 44.
• 2. His Entertainment there, Ver. 45.
• 3. His Miracle there wrought, V. 48. to the end.

Here is the Reason of his going into Galilee. Understand it of Cana, & some other places of Galilee, opposed to Nazareth, the City of his education, which he left, though in his way, and chose rather to go to other places, because a Prophet hath no honor, &c. This is to be understood, as other Proverbs, for the most part, and ordinarily.

The corruption of our nature, to loath the most excellent gifts of God, such as are our Prophets, Eph. 4.11. They are reckoned among the gifts that Christ bestowed upon his Church, at the day of his Coronation, and solemn Inauguration into his Throne, at the time of his Ascension.

Reasons hereof.

1. Envy at the preferment and rise of such as have lived as our equals and inferiors. What? I knew him a boy, and shall he teach me?

2. Ministers where they daily live, cannot but discover some infirmities.

3. Daily presence even of the best things quickly gluts. The Sun and Moon are not so much admired as some other meaner, but less ordinary works: and so strange Ministers preferred before our own, though inferior unto them. There be three good mothers that have ill daughters; Truth hatred, Peace security, Familiarity contempt. We contemn not fire and water, though of daily use, because we know how necessary they be: no more should we Ministers if we knew the right use of them.

Honor is due to God's Ministers; yea, double [Doct. 2] honor, 1 Tim. 5.17. Honor thy Father, even thy spiritual Father: for in their honor and dishonor God is enclosed, they being his Ambassadors. Ministers therefore may justly look for it: without it no good can be done. If the vessel be loathed, then will the liquor be loathed to: If the Minister, the earthen vessel, be despised, will the golden treasure enclosed be respected? Therefore Christ forsook his own city, because his person being there despised, he could not look to have his doctrine honored. Miserable are these times wherein men, otherwise free enough from contempt, are yet contemned because Ministers. The very weed of a Minister is enough to procure contempt. This dishonor of the Ministry threatens the departure. If dishonor keep Christ from coming to Nazareth, much more will it drive him thence when he is come.

Here is the second Point, the Entertainment Christ found among the Galilaeans; They received him, namely, honourably, and with respect; with the ground of it, Being at the feast at Jerusalem, they saw his miracles?

[Doct. 1] God will comfort his dishonored servants, and so vexes their adversaries, who would have all despice them as themselves. They of Nazareth despised Christ, but the Galilaeans magnified him. So while the Jews contradict and rail upon Paul and Barnabas, the Gentiles receive them with joy, and glorify the word of God, Acts 13.48.

[Doct. 2] The mischief of Envy and Prejudice: For the men of Nazareth were at the feast, and saw Christ's Miracles, as well as the Galilaeans: but Envy and Malice blinded them, and so still it doth the wicked, that they cannot reverence the godly, though never so excellent graces shine in them.

[Doct. 3] Distance of place must not keep us from God's worship, They also were at the feast; They also, though in the remote parts of the Land: There is an Emphasis in the word also.

Here follows the third Point. The Miracle.

In which consider:

• 1. The Place.
• 2. The Occasion.
• 3. The Manner and Means.
• 4. The Consequents.
• 5. The Order of it.

1. The Place where Christ wrought it, at Cana, described by Christ's miracle formerly wrought there, John 2.1.

Where Christ hath begun he goes forward, and after planting he waters. He deals with places as with persons, Phil. 1.6. So should Ministers do also. So did Paul, Act. 15.36. Let us return, and visit our brethren in every City, where we have preached the word of the Lord, and see how they do. People also must be content to be plied and followed, and to have one Sermon pegged in with another.

2. The Occasion. The sickness of a young man, described by his father, a Courtier, one pertaining to the King, to wit, to Herod: and his sickness is set forth afterward by the grievousness of it, insomuch that he was even ready to die, Vers. 47.

When man's help fails, then God's begins: when [Doct. 1] the knife was at Isaac's throat, then God interposed himself: When this man's son was deadly sick, and no hope in Physic, then Christ is at hand to heal him, Ier. 20.13. He delivers the soul of the poor from the hand of the wicked. But what poor? even such as were almost over-whelmed in despair, and thorough extremity of affliction began to say, Verse 14. Cursed be the day wherein I was borne. See Is. 33.9.10. Mans extremity is God's opportunity. This is great comfort when things are most desperate: then most of all look for God's help; Then is his time, Psal. 119.126. It is time for thee Lord to work, for they have destroyed thy Law.

Sore crosses drive to Christ, especially in our children. This was the cross that subdued Egypt: And to great men, such as this ruler was, who have much to leave to their children, this cross is the greater: Therefore even this Courtier, though otherwise blinded with worldly glory, is made to come unto Christ, now his son is a dying. Jonah sleeping in the ship, prays in the whales belly. Hos. 5.15. in their affliction they will seek me. Only it is suspicious when we s •• ke unto God only in affliction: And such seekers are rejected with scorn. Ier. 2.27.28.

3. Point. The Manner and Means.

The Manner twofold.

• 1. He heals not the son without his fathers request.
• 2. But yet not at the first request.

[Doct. 1] Christ helps us not without our prayers and desires. It is true also in things spiritual. Look not for Christ whilst thou liest still, & stirrest not thyself.

In his request there are two errors, first he prescribes Christ the means; Go down and heal. Ver. 47.2. He prescribes the time before he die. Verse. 49. as though Christ could not have raised him from the dead.

Our corruption is such, that we limit God in like manner: We believe, but we must be holpen by means, and those of our own and in our own time, Psal. 78.41. 2 King. 5.11. Matth. 8.25. John. 11.32. Learn we to close up our eyes, and leave all to God, & know that God's help never comes too late.

2. Christ heals not at first request, but gives him a shrewd check.

Object. He did not demand this miracle that he might believe, but because he did believe: What means then this check?

Ans. Maldonado will not have it a check at all, but as if Christ should have said. I will heal thy son, not for thy request, but because without such miracles men will not believe in me. But if Christ had granted his suite in this speech, he needed not have renewed it the second time. His reiterating of it argues a denial, and that to this purpose; ye shall have no more miracles: Ye saw water turned into wine before, and that is not enough to make you believe in me as you should, but you must limit me to your own time, and means, and you must see the signs wrought in your presence.

Christ shows himself oftentimes as an enemy [Doct. 1] to his, when he means to deal friendly. He frowns, and speaks harshly, when he means in the end to grant our prayer. As Matth. 8.26. he did with his disciples, and Math. 15. with the woman of Canaan, and with his mother before, John. 2. He hides himself when he means to be found, he kills, when he will make alive, he throws down, when he means to lift up, when he will ease us of our burdens, he will seem to lay on heavier.

Use. Trust in God killing, and love God chiding. It is a good sign, his anger always ends in love, and by it he prepares us for the enjoyment of his love. See John. 11.5.6. He loves Lazarus, and yet hearing of his sickness comes not at him: poor love one would think.

The beginning of help and health in the body [Doct. 2] [Doct. 2] is in the soul. Christ being to heal the body of this man's son, first shows him the sickness of his own soul. So dealt he with the sick of the palsy, Matth. 9.2 It is good for such as would be delivered from bodily evils, to be touched with the sense of spiritual ones. And happy are we when our temporal blessings are mixed with some special testification of God's love in spiritual. As here Christ in curing this man's son, shows great love to his soul in this severe reprehension.

This check is set forth, by the effect it wrought in this man; namely, a reinforcing of his suite the second time.

[Doct. 1] Faith is impudently importunate in prayer; it will take no nay: It will cleave to Christ frowning, and follow him running away. As children will run into their mothers laps, though threatening them. So was it with blind Bartimaeus, Luk. 18.39. Is. 45.15. Verily thou O God, hidest thyself; and yet mark what follows: O God the Savior of Israel. For all he hides himself, the Church acknowledges him her Savior.

[Doct. 2] Affliction taming and meekening our spirits, makes us silent at God's rebukes; as here in this Courtier, patiently taking Christ's rebuke. Job 39.37.38. The wild Ass that snuffes up the wind, and cannot be turned back, yet she shall be found, and taken in her month. Ier. 2.24. In what snuff do many in their prosperity, take a reproof? but when God tames them by affliction, then in their month a Minister may speak, and then he shall happily be heard.

A mind distracted with grief and fear, heedes [Doct. 3] not the instructions of the word: As here this man minded not Christ's upbraiding of him with unbelief, in regard of his present sorrow. So was it with the Israelites, Exod. 6.9. It is a good thing, so to moderate our affections, as that we willfully bar not out that which may comfort us. Mat. 2. Rahel weeping, and would not be comforted. This is a shrewd thing, when men suffer their griefs, fears, sorrows, &c. so to possess them, as that they will not be eased, when the want of ease, lies not in the insufficiency of the remedies, but in the willfulness of our own distempered souls.

The means whereby the sick party was healed by Christ, were two:

• 1. His word.
• 2. His fathers faith in that word.

Both laid down.

1. His word. Go thy way, Thy son liveth, an whole, and a sound man.

See the victory that faith holding out in wrestling [Doct. 1] with God, doth in the end get of him. Though God hide himself, yet Faith will bring him out. Mar. 7.24. He could not be hid; for there was a certain woman, &c. As David, Ps. 139. says to God; so may God say to the faithful Christian; Whither shall I go from thy sight? still thou followest me, and findest me out.

Vs. 1. Comfort, when God dissembleth his affections, as Joseph to his brethren; in the end, he must needs discover himself, as Joseph did: He departs for a season, that he may return forever, as Paul speaks of Onesimus his departure. See Is. 54.7.8.

2. Never fear Satan, nor all the power of hell: for if Faith be strong enough for God, it cannot be too weak for the devil: If it get the blessing from God wrestling, much more will it keep the blessing thus gotten from Satan wrestling with it.

[Doct. 2] Weak Faith is yet accepted and honored by God. Weak was this man's Faith, even in his second request, stinting Christ to his own time, Before he die; yet Christ is overcome by it. So a father delights more in the stammering of his little child, then in the eloquence of the best Orator.

[Doct. 3] God in denying our prayers, often grants them, hearing us according to our profit, and not according to our will. His request was, that he would go down and heal him: So all that while, his son must have been in pain, and perhaps have suffered the pangs of death before Christ's coming: Christ uses a shorter cut, and heals him presently. In Prayer there are two things. First, a desire of good, always in our judgment. Secondly, an error oftentimes in judging this or that to be good. Now God hear; us according to the integrity of our affections, and not according to the error and ignorance of our judgment.

2. Means. His fathers Faith. And the man believed the word that Jesus spake to him.

Though God's word be mighty, yet he will have [Doct. 1] it mingled with our faith, that the power thereof may be beneficial to us. Heb. 4.2. As wine a strong remedy against hemlocke, yet mingled with it, doubles the force of the poison: So it is with the word, when it is mingled with our unbelief.

The nature of Faith, to believe God, upon his [Doct. 2] bare word, and that against sense, in things invisible; and against reason, in things incredible, Heb. 11.1. This man saw nothing, he only heard the bare word of Christ; and though he had left his Son in deadly danger, yet he rests fully satisfied in the word of Christ. So David, Ps. 56.10. though sorely afflicted, yet reioices in God, because of his naked promise. So Abraham believed against hope, Rom. 4.18. So Joseph in the dungeon stuck close to the dream of the sheaves, and the Sun, and Moon. So must we, when we feel nothing, but our sins stick to the promise of mercy, and to the promise of glory, when we feel nothing but misery and mortality.

Use. Against those of Thomas his Faith, that will not believe unless they may see. God's naked word cannot prevail: It must be clothed with some likelyhoods of performance. He that made the World with a word, cannot win credit with a word in the World: So it costs God more to be believed in the World, then to make the World; August. It is hard, when we will not give so much to God, as to an honest man; namely, to believe him on his word, much more, when not so much as to the devil, who in Paradise was, nay, and still is believed on his bare word.

[Doct. 3] The fruit of severer reprehension here appears. Christ had checked him, because he would not believe, unless he saw signs. Now without any seeing, only hearing Christ speak the word, he believes. We must be glad then, to be reprehended by the Ministers. The Bees pass by Roses, and Violets, and sit upon Time. So should we rather heed sound rebukes, though hot and biting, then quirkes, flowers, similitudes.

4. Point. The consequents of the miracle; they are four.

1. He goes his way homeward, leisurely enough. For though it were but five Germane miles from Cana to Capernaum, and it was now but one of the clock, when he left Jesus; and no doubt, but a man of his place, in such a business as this, rode, yet it was the next day, ere he got home, as appears, Ver. 52. whereas he might easily have been at home that night.

Faith stils and quiets our distempered affections. Is. 28.16. He that believeth, will not make hast. This man's mind is as well contented, as if he had been at home, and seen his son revived. Impatience, hastiness, tumult of affection argues little, or no Faith.

2. Consequent. In the way, he is confirmed in his Faith, by two means.

1. By relation of his servants, that came forth to meet him.

Those that simply believe God upon his bare word, shall have further means of confirmation, Ps. 119.66. Teach me good judgment and knowledge, for I have believed thy Commandments. So the wise-men, Mat. 2. coming to Jerusalem upon the sight of the Star, to inquire for Christ, their faith is confirmed by the Scripture from the Priests; after that departing from Jerusalem to Bethlehem, they are again confirmed by the fight of the Star again, given them for their conduct and conuoy to the very house where Christ was.

2. Means whereby his faith was confirmed, was by his questioning with his servants.

He enquires not by way of doubt, but to confirm himself the more.

True Faith seeks its own confirmation. So did the wise-men come to Jerusalem to inquire of Christ, for a further confirmation of their Faith. Every thing in nature seeks it own preservation: It is no otherwise in grace. True Faith loves to be often in prayer, in hearing, and receiving the Sacrament, that it may be further strengthened in the use of these holy means: it argues a want of faith, where no care of enquiring after Christ in the means.

3. Consequent. He seeing the truth of the Miracle so clear, he believes, namely, with a justifying Faith, resting upon Christ as his Savior.

[Doct. 1] The happy end our afflictions are turned to at last, namely, to the working of grace in our souls. Oh happy burning ague in the sons body, which wrought a fervent faith, and a burning zeal in the fathers soul. If a man in prison should have his head broken with a bag of gold flung at him, he would not much grieve, when by paying his debts therewith he might be released. What matter though our heads & harts be broken by afflictions, so they may be means of our spiritual enlargement?

[Doct. 2] Perhaps this man had some seeds of Faith before, but this miracle brings them forth. The more we taste of God's mercy and power, the heartier and liuelier is our Faith. As the Hound when once he smells the Hare runs with greater cheare.

[Doct. 3] The use of special deliverances is in special manner to give up our selves to God by faith: As here this man did. Remember we our many experiences of God's goodness, and conclude, as Ps. 48.14. For this God is our God forever and ever, he shall be our guide unto the death. What a shame that in the strength of God's mercies, we should dishonor him? As the cloud lifted up and advanced by the Sun, obscures the Sun: and as if a man should lay out money given him by his Prince, to buy poison to murder him?

4. Consequent. He is so affected with the miracle, that believing himself, he works upon his family, who also, God seconding his endeavors, do believe.

The nature of true grace is to draw others to God, to propagate and spread it self. So before in the Samaritan woman, Verse 29. Fire being hot it self, heats that which is next unto it first, and that after which is further off: so God's grace sanctifying our hearts, will have it operation first upon those nearest us, our own children and servants, and then also upon others. It is no good sign then when Protestant and religious Masters can comport with Popish and profane servants, and never work upon them.

4. Point. The Order of the Miracle.

The first miracle done in Cana was mentioned before, Chapter 2. now this healing of the Rulers son was the second.

God keeps account of all the gracious means he affords us for our good, Luke 13.34. How often would I have gathered thy children together? As he keeps reckoning of the afflictions whereby he labors to bring us to him, Amos 4.6.11. so he keeps as strict a reckoning of the means, and time of the means, in the ministry of the word. See the beginnings of Isaies and Jeremiah's Prophecies, where the time is set down when they prophesied, and under how many several Kings they preached, not so much happily to set out the time when, as how long the Jews had the benefit of their prophesying. 2 Cor. 13.1. This is the third time I come unto you. 2 Pet. 3.1. This second Epistle I now write unto you, wherewith I stir up and warn your pure minds. So will the Lord say one day: So many several Ministers lived amongst you and warned you, so many hundred sermons you heard, to stir you up. Since therefore God keeps such a precise account of the means he vouchsafes, let it stir us up to make better account and use of them; for otherwise God keeps the account of them to no other end, but to make our account and reckoning the heavier. As happily here to this end, this might be specified, to aggravate the infidelity of the Jews, that though Christ had now done another and a second miracle, yet but the Ruler and his household believed. Two miracles wrought, and but one household converted. God keeps an account, as of how many men are won by a Sermon, Acts 2.41. so of how many Sermons are lost by men. Where much is given, much is required: If Christ's double pains in Cana, be not answered with their double care and obedience, his double pains in working, will but increase their double pains in suffering.