Lectures Upon John 4

Abstinence.
• See Fasting.

Admonition.
• See Reproof.

Adoption.
• A.
• NO man can worship God aright till he have the Spirit of Adoption, and can conceive of God, as of his loving Father, pag. 182 Four notes to try whether we do indeed know God to be our Father, pag 183.

Adoration, Worship. See Reverence.
• The whole worship of God, is called Adoration, pag. 111.

Admiring of men.
• It is folly and sin to admire any man much, pag 40.

Affection.
• He that hath an upright heart, serves God with affection, pag. 480.
• No service pleaseth God, that is not done with feeling and affection, pag. 198, 199.

Natural Affection.
• See Parents.

Afflction.
• In it own nature it is a curse, neither is it a sign of God's love to all, pag. 394.
• The greatest may not hope to be exempted from it. pag. 388.
• All men should prepare for it; and how, 389
• It is greatly profitable and necessary for God's Elect, pag. 394.
• It is no sign of God's wrath, but of his love rather, pag. 398.
• We may be sure God will do us good by it, and remove it when it hath wrought kindly on us, and support us in it, and give a comfortable end unto it, pag 399.
• It is a sign of election to profit by it, and the contrary of reprobation, pag 401.
• In every affection we should take notice that God is angry with us, pag. 402.
• Six degrees of God's proceeding in sanctifying aff •… ctions to us, which may be, so many notes to try whether our aff •… ctions be san-ctified, pag. 40 •… . 40 •… .
• Extremity of it will make us unfit, both to profit by the Word, and to pray. pag. 433

Alacrity.
• See Cheerefulnesse.

Antiquity.
• How far forth it is to be regarded in the matter of Religion, pag 141.
• It is dangerous to ascribe too much to it, 144
• Our Religion is most ancient, 145.
• The popish plea touching the antiquity of theirs, is most vain and insufficient, ibid.

Apostasy. See Perseverance.
• How far forth the good things that have been in a man, may be lost, •… 0, 51.
• A dangerous thing to fall from grace, or to decay in it, 54.
• Two chief causes of it, ibid.
• Comfort for the faithful that live in times of general Apostasy, 430, 431.

Apostles.
• Christ hath taught his Church the whole will of his Father by them, 207.

Apparel.
• See Attire.

Appearance
• of evil is to be avoided, 86.

Application.
• Ministers must apply the Word, and hearers must endure it, 373, 374.

Assemblies.
• See Church-Assemblies.

Assurance of salvation.
• See Certainty of salvation.

Attention.
• All should attend diligently at the hearing of the Word, 125. 134. 135.
• Means to keep our hearts attentive from wandering in prayer, &c. 198.

Attire.
• Modesty in attire required of Christians, 87.

Authority.
• The wicked are apt to abuse the authori •… y and credit of holy men, to the disgrace of God's truth, 35 273.
• This honor is due to Christ alone to be believed (in matter of Doctrine) upon his bare Word, 149.
• Nothing is to be believed and received in religion, upon the credit and authority of any man, 1 •… 0.

B.

Baptism.
• It is both unprofitable and hurtful to the wicked, 5.
• The whole congregation should continue together at the Administration of it, 120.
• It should be administered in the public assembly, 12 •… .

Blessing.
• The ecclesiastical Blessing pronounced by the Minister, is not to be neglected, ibid.
• What behavior is fittest for the people to use then, 126.

Body.
• Care is to be had even of our body, and of the body of our neighbor, 256, 257.
• The sin of them that by disorder over throw their health, 258.
• God requires bodily service of us, as well as spiritual, 189. 190.
• Christ in the days of his flesh shown his miraculous power most in curing the bodies of men, 445.

Brownists. See Church.
• Their sin is great in separating from our Churches, 1 •… 7.

C.

Calling.
• A man may be soundly religious, and yet follow diligently his worldly Calling, 238.
• Cautions for them that leave the works of their Calling to follow Sermons on the week days, 2 •… 0.
• Calling, how far it may be neglected, ibid.

Calling to the Ministry.
• Wherein the inward calling doth principally consist, 261.

Catechising.
• It is a profitable and necessary duty of the Minister, 205.

Censures of the Church.
• The neglect of them towards scandalous sinners, is a great contempt done to God's Worship, 132, 133.

Ceremonies.
• Difference in judgment about Ceremonies, should not alienate the affections of brethren, 301. 303. 30 •… .

Ceremonial Law. See Worship.
• It was a carnal Worship, 184, 185.
• It was abrogated at Christ's Passion, 188.
• The Ceremonies were shadows, and we have have in our Worship the substance of that that was signified by them, 186. 188.
• Popery exceeds iudaisme in Ceremonies and therein discovers much hypocrisy, 197, 198

Certainty in Religion.
• The Elect and such as have good hearts, may attain unto it, 140 212. 214.
• Means whereby we may attain to it: 140.
• Comfort for God's people that complain they want it, 215.
• All men are bound to seek for it, 138. 141.
• They that have historical faith are certainly persuaded of whatsoever God hath revealed in his Word, 332.
• The faithful are certain that the Scripture is the Word of God, and that it is God himself that speaketh to them in his Word, 349.

Certainty of salvation.
• All the faithful are not in the same measure certain of their salvation, 333.
• They that have the greatest certainty are not without all doubts & distrusts, 333. 348. 349.
• Nor feel this certainty at all times, 336.
• They that have most assurance, must yet live in fear, 334.
• Yet may the faithful in this life be certain of their salvation, 334. 341.
• All are bound to seek for this certainty, 341. 342.
• The means whereby it may be obtained, 343
• The notes whereby true assurance may be discerned from that which is counterfeit, 345
• Comfort to the faithful that complain they want it, 215, 216.

Cheerefulnesse.
• Required in all the duties of God's service, 263
• It is a sin in the faithful to be vncheerefull, •… 0
• They have just cause to be cheerful, and to serve God willingly, notwithstanding their infirmities, 265, 266. 461.

Chambering. See Dalliance.

Children.
• They should seek to requite their parents love, 391.

Christ.
• He is the greatest gift that ever God gave to man, 11.
• How far He was abased for our sakes, 12.
• Why he is called Christ and Messiah, 200. 202.
• The benefit and merit of his death belongs not to all men, 329.
• Yet is it necessary, that the benefit men received by him, should be expressed in most general terms, 330.
• Poor sinners should go boldly to him in all their distresses, 450.
• We should not rest contented with any blessing, till we have Christ, 14.
• Notes to know whether Christ be ours, 15.
• He did constantly use prayer, and other parts of God's worship, and why, 163, 164.
• He is in the ministry of the Word to be offered unto all in a most general manner, 330.

Church.
• Papists give more credit to it, then to the Word, 150. 348.
• We may not separate from a true Church that enjoys the Word, and professeth the Doctrine of salvation, for the corruptions that are in it, 165, 166. 384, 385.
• Yet may we not communicate with a true Church, in any corruption, 167.
• Every man is bound to join himself unto and to be a member of the true Church, 138
• The profession of the true Doctrine of Christ, is the only proper and certain note of the true Church, 167.
• How far forth the testimony of the Church helps to bring us to faith, 348, 349.

Church-Assemblies.
• They are a means of our protection & safety from all dangers, 382.
• The most public and solemn Church-Assemblies, are greatly to be esteemed and frequented, 129. 153.
• The sin of such as neglect them, 128.
• The greatest are hound to carry themselves reverently in them, 117.

Circumcision.
• What it signified, 180.

Comfort.
• To be found in Christ in all our distresses, 450
• No worldly thing can yield comfort to the distressed in mind, 44, 45.
• The Spirit of grace and regeneration is able to do it abundantly, and nothing else 46.
• They that fear God have cause to be comfortable, and upon what grounds, 90.
• Fine rules of comfort for such as are afflicted in mind, 346, 347. See Prayer.

Commonnesse of sin.
• Sin is never the less dangerous to a man bebecause it is general, 74. 384.
• How to carry our selves in evil times, when foul sins grow common & general, 428, 429
• It should trouble us and cause us to look for some common calamity, ibid.

Company.
• Haunting bad company, argues a bad heart, 87
• What they should do that live in evil times and places, 429.

Common-Wealth.
• The true causes why God spares our land though sin abound in it, 429.

Conference.
• Cautions for them that confer and move questions of Religion, 499, 500.

Confession.
• The properties required to true confession, 85.
• No man is bound to acknowledge all his sins to a priest, 102.
• He that is truly penitent, will be ready to acknowledge his sin, even unto men, when he is charged with it, 103.
• It is profitable and necessary to confess some sins, even unto men, & dangerous to hide them, 103, 104.

Conscience.
• A good Conscience will breed unspeakable peace and joy, 437. 438.
• And assurance of a man's salvation, 343.

Constancy.
• Constancy in obedience a good sign, 481.

Contentment.
• Grace breeds Contentment, 3.

Controuersies.
• Every Christian is not bound to study controversies, nor to meddle with them, 136.
• Yet some are, 137.

Conversion.
• No man (by nature) can do anything to help forward his own conversion, 20.
• It is a miraculous work of God, 29.
• They that are truly religious, will be careful to w •… nne others to God, 224. 235.
• Who are most charged and have most opportunity to do good this way, 236.
• Note of a true Conuert, 239.
• True Conuerts show great respect & reverence unto their Ministers, 215.
• Conversion of man depends on God's free grace 250.
• Four things required in them that would win others to God, 236.
• Private Christians have many ways whereby they may •… in others. 245.
• All men are bound to do what they can to win others to God, 3 •… 4.
• God's manner of working in man's conversion is diverse and wonderful, 325. 326.

Country.
• Every man owes a duty to the place of his birth and breeding, 351.

Credit.
• A great sin for a man to be careless of it, 86.

Custom.
• The good customs of a Church are not to be broken or neglected, 143. 144.
• Yet it is dangerous (in matter of Religion) to ascribe too much unto it, 144.
• Most men make common custom the rule of their conscience, 426.
• Remedies against this corruption, 427.

D.

Dalliance.
• Wanton dalliance is dangerous & sinful, 90. Death.
• Faith will make a man willing to die, 337.
• Every man should look and prepare for sudden death, 44 •… , 443.

Delay.
• It is dangerous to put off the making of peace with God till sickness, 442. 443.

Delight.
• Natural and worldly means of delight are not unlawful, and what cautions are to be used in this, 439. 440.

Desire.
• An unfeigned desire of grace, is a singular grace, 9.
• Five differences in this desire, between the natural man and the regenerate, 9.
• He that hath saving knowledge will feel the want of it, and desire it, 22.

Disputing.
• It is dangerous to dispute against known truths, 151.

Dissention.
• How far forth Ministers should seek to agree, and the means how that may be, 301.
• Difference in judgments should not alienate godly men's affections one frō another, 302

Domestical Instruction and Worship.
• We should use the exercises of Religion in our families, 157.
• How and by what means a man should best instruct and win his family unto God, 241

Doubting.
• Doubtfulnesse and unsettledness in matters of our faith & religion is dangerous, 137. 140
• Even the doubting of the truth of ought God hath said, is a dangerous sin, 413, 414.

E.

Examination.
• Christians should examine that, that is taught them, 151, 152.
• And the good things seem to be in our selve, 53.
• Every affliction should drive us to examine what it is that hath thus provoked God, •… 04

Examples.
• The examples of some men do great hurt in hardening of others, 74.
• Many make this the rule of their conscience, and remedies against this corruption, 426.
• It is not safe to make the best man's examples the rule of our conscience, 428.

Exercises of Religion. See Christian domestcall worship.
• Every man is bound to spend some part of every day in them, 241.
• The conscionable use of them will preserve us from sin, 93.

Eye.
• A covenant is to be made with our eye, 91.

F.

Faith.
• Motiues and encouragements to believe in Christ, 13, 14.
• How to know whether we have truly received Christ, 15.
• In it there is a particular application of Christ, 310.
• There is great certainty and assurance in true saith, 3. 8. 332.
• It works ¹ peace of conscience, ² joy in the Holy Ghost, ³ boldness in prayer, ⁴ willingness to die, 335, 336, 337.
• True faith is grounded upon the word only, & neither upon sense or experience, 348, 349.
• Most men ground their faith not upon the Word, but upon sense only, 420.
• He that hath true faith, hath an upright heart, and none but he, 484.
• Four notes to try it by, 484.
• It is imperfect in the best, 333, 334.
• It breeds in the heart true joy, and that upon five grounds, 436, 437.

Falls of the godly.
• How far the regenerate man may fall from grace, 50, 51, 54.
• Great difference between them and the sins of the wicked, 455. 471. 473.

Family. See Domestical.
• Sin will bring God's curse upon the house and place where it is committed, 158.
• Piety will bring God's blessing upon our houses and dwellings, ibid.

Fasting.
• Christ put no holiness in fasting nor was given unto it, •… 56.

Fathers.
• No cause why we should so rely upon the Fathers as many do, 39.
• The Papists give not more due honor to them then we, 38.
• What respect is to be had to our Fore- fathers in the matter of Religion, 142, 143.
• We do not condemn our Fore- Fathers, 145.

Feasting.
• Though it be lawful, yet it must not be ordinary, 92.

Fewnesse of Believes.
• Comfort for the faithful that live where they have few or none that join with them in piety, 430, 431.

Fornication.
• It is a most heinous sin, 71.
• Four causes of the commonnes of it now, 74.
• Both Magistrates and private men should show their zealous hatred to it, 78, 79.
• Fornicators must look for God's judgments even in this life, 79, 80.
• They have also cause to fear the judgment of final impenitency & hardness of heart, 84
• We may not give men cause to suspect us to be given to this sin, and that is done four ways, 87.
• Seven Preseruatiues from this sin, 90.

Frugality.
• A Christian should be frugal, and seek to increase his worldly estate, 238.

G.

Gestures.
• Rules for bodily gestures in God's worship, 118, 119.

Gifts.
• All difference in gifts among Ministers, doth not make an inequality between them, because one may excel in one gift and one in another, 307, 308.
• The variety and difference among God's servants makes much for his glory, 308.
• They should be teachable and receive the word with all readiness, and wherein it consisteth, 312, 213.
• God hath given a variety of gifts to all men, not all to any one man, 308.
• Variety of gifts and graces increases love and unity among men, 319.
• It is a sin against God, and contempt done unto his good gifts, not to make use and profit of them, 320.
• God's children ought to make use of their Ministers gifts in private, 321.
• That gift is to be esteemed best which edifies most, 287. 291.

God.
• Why he (even the whole Trinity) is called Father, 148.
• His love is unchangeable, 180. 340.
• The knowledge of his omni-presence, & omniscience is of great necessity and use, 67. 70.
• He hates and is severe against the sins even of his own people, 95.
• God's servants in private may forbear to reprove some, 293.

Grace.
• The love of God in Christ to us is most free, 14
• Grace (and the means thereof) is highly to be esteemed, 53.
• Grace may be known, 463.
• Notes whereby grace may be known, 468.
• The diversity of the gifts of God in men cometh of his free disposition, 308.

H.

Hardness of heart.
• Wicked men harden themselves in sin even by the Word. 57, 58.
• They are apt to harden their own hearts against God's corrections, 402.

Hearing.
• A great sin to hear with delight filthy songs and talk, 88.
• The necessity of constant hearing of the word 278.
• Cautions and encouragements for them that follow Sermons on the week days, 240.
• Hear as oft as thou mayst, 172.
• What behavior is fittest at the hearing of the Word preached, 125, 126. 134.
• The best way to win others to God, is to draw them to hear, 246.

Hearers.
• Be willing to hear one truth as well as another, 59.
• A good sign to like that Ministry best, that doth most effectually discover to a man his sin, 112, 113.
• Examine that that is taught, 152.
• Paines must be taken (in four things) to profit by that we hear and read, 173.
• Consider of the true cause, why thou profitest not by the means of grace, and be troubled for it, 250.
• We may lawfully frequent that Ministry we can best profit by, 253.
• Cautions for them that leave their own Pastors to hear others, 268. 270.
• Their goodness & badness is of great force to hearten or discourage their ministers, 293. 295
• Though they may affect some Minister more then other, yet must they reverence & love every faithful Minister, 305. 309.
• They that have truth of grace, will gladly, show kindness to God's faithful Ministers, 315. 285.
• The chief kindness they can show to their Teachers, is to make use of their gifts and obey their Doctrine, 319, 320, 321.
• A good sign of Election to profit by that thou hearest presently, and by all thou hearest; yet all the Elect do not so, 305. 308.
• They must yield honor to their Ministers, & that consists in four things, 358. 362.
• The Ministers weaknesses should not cause any to despise their Ministry, 371. 372.
• They should esteem their own minister best & the true cause why they do not, 366, 367. 342.
• When they are said to receive God's Ministers, 374.
• Try thy estate by the judgment thou hast to discern of sound teaching, 313.
• The sin both of curious & careless hearers, 151
• A dangerous sign to enjoy long good means, and not to profit by it, 305, •… 06.
• Praise God even for the great variety of able teachers thou enioyest, 308, 309.
• Seek to live under such a ministry as thou mayest profit by, 199.
• What hearers they be that do rightly commond and praise their Teachers, 199.
• Hear with judgment, 291.
• They should propound their doubts to their Teachers, 227, 228.
• Hearers duty, 227.
• Hearing men of better gifts, breeds a loathing of the gifts of their own Pastor, •… 09.
• It is the Hearers fault that he profits not by the meanest Minister, 309.
• Hearers ought to go with an open heart, willing to learn whatsoever shall please God to teach them, 312.
• Hearers ought likewise to go with a resolutiō to obey, what shall be taught thē of God, 312
• Hearers ought not to dispute against any truth revealed of God by their Minister, though it be contrary to their reason & humor, 312.
• Hearers may not refuse information from any, though their inferior, 312.
• It argues an ungracious heart when a man cannot be persuaded of a truth, 314.
• Partiality in bearers and the grounds thereof, 306, 307.

Holines of places, or things.
• Though before Christ's death some places were holier then others, yet now none are so, 153 150.
• Reasons against popish superstition in this point, 15 •… .

Humiliation.
• It pleaseth God highly to see us hunbled, when he shows himself angry, 403.

Hypocrisy.
• The natural man hath self respects in all the shows he makes of goodness, 55. 58.
• Many love Religion for their worldly aduan. tage, 56.
• God cannot abide the service, that hypocrites do, unto him, 193.
• Yet must they serve God for all that, 194.
• There be three kinds of hypocrites, 198, 199.
• He strengthens himself in his sin, even by the Word. 57.
• The Hypocrite is in a woeful case, 58. 465.
• Yet many good things may be in him, 467. 481, 482.

I.

Idleness.
• It is a sin and provocation to lust, 92.

Iwes.
• The Church of the Jews was extremely corrupt in Christ's time, 165.
• The Church of the Jews is the Mother and Primitive Church from which all true Churches are derived, 175. 179.
• How unlikely it is that that people should find mercy with God above all other people, 177.
• Yet so it shall be, and the reason of it, 177, 178
• How we should stand affected to the name and nation of the Jews, 179, 180.

Ignorance.
• It is the chief cause of profanes & all sin, 16
• The danger of it, 16, 17. 137, 138.
• How men are kept from the sense of that danger, 17, 18.
• The extreme ignorance of most people, 18. 152
• Wilfull ignorance will be no advantage to any, 424.
• Comfort for the faithful that complain of it, •… 15.
• The extreme blockishness of all men by nature, 27.

Impatiencie.
• It is a judgment that iewd men have cause to fear, 83, 84.

Impenitency.
• Sin is never the less dangerous to a man, because men punish it not, 77, 78, 79. 388.
• Impenitency in sin, 68.

Infidelity.
• Men are apt to believe God, no further then they see means of help, 30.
• Remedies against this corruption, 31, 32.
• It is a most heinous sin, 32.
• God's people need not despair of help from him in any distress, 3 •… .
• Four preservatives against the doubting of the truth of God's Word, 415.
• The danger of them that cannot believe the Word, and that most that live in the Church are such, 416.
• And of such as cannot be persuaded of many truths though most clearly taught, 424

Infirmities.
• God will not reject the services of his people for their infirmities, 97.
• The regenerate have infirmities, but no reigning sins, 452.
• All men are too apt to despise their brethren for their infirmities; see remedies against this corruption, 458.
• The Lord is displeased even with the infirmities of his children, 452.
• Yet will not reject his children for their infirmities, 452.

Intent.
• A good intent how far forth it makes men's actions good, 433.

Joy.
• We should joy much in the conversion and forwardness of others, 266. 268.
• Faith breeds joy in the heart, 336. 436.
• Four means of sound joy, 436. 440.
• Vain is the joy of all carnal men, 437.

Day of Judgment.
• Why the Lord hath appointed it to be at the end of the world, 297.

Judgments of God.
• The Lord cannot endure to see men sleight and contemn his judgments, 403, 404.
• See commonness of sin, and signs, and Common-wealth.

Iudging rashly.
• Despair of none so long as they have the means, and are willing to hear, 30 •… .
• How far forth we are bound to esteem well of all that profess the fear of God, 457, 458
• See infirmities.

K.

Kneeling.
• It is the fittest gesture to be used in prayer, 124. 134.
• The sin of such as drink healths kneeling, 134.

Knowledge.
• We should labor to breed it in all we have charge of, 18. 205.
• The means to bring men unto it, 20. 140.
• All knowledge in Religion argues not truth of grace, 21. 203. 204.
• How many wicked men attain to a great measure of it, 204.
• Sauing knowledge is to be sought for, 22.
• He that hath it, feels the want of it, and desires increase, 22.
• How it may be differenced from that that is natural, •… 3. 206. 469.
• It cannot be attained without an effectual knowledge of sin, 64.
• More is required of some then others; yet all must seek for a clear and certain knowledge in Religion, 1 •… 6.
• No man can know God aright, but by his Word, and the difference of the knowledge got by other means and this, 160.
• No uprightness of heart without sanctified knowledge, 468, 469.
• Carnal men attain to knowledge of the truth and how, 204.
• Why God imparts it unto them, 204.
• The knowledge even of the unregenerate (if they belong to God) is a great advantage unto them, 205.
• Who know Christ, less regard the world, 238.
• Knowledge, sanctified notes thereof, 238, 239.
• The benefit of such as desire knowledge 360.

L.

Liberty.
• The true knowledge of our Christian liberty in the use of things indifferent, is a great help against unnecessary heaviness and sorrow, 439, 440.

Lectures.
• On the week day are lawful, •… 42.

Love.
• Love of the regenerate, 480.
• Love of the people is true when they make use of their Ministers gifts, and will be direrected by them, 319.
• To love and countenance a Minister, but not to hear him, may procure a temporal reward, but no sound comfort, 321.

M.

Masters of families.
• They should see that their whole family join with them in God's worship, 123.
• How they should gain love and reverence from their servants, 496.

Matrimony
• Second marriages are lawful, 7 •… .
• Though Marriage be not necessary for all, for some it is, 94.

Means.
• The Lord doth oft both prepare mē to grace & confirm them in it, by other means besides his word, 417.
• Of grace, not to be despised because they seem weak and contemptible, 32.
• Both the giving of them, and the success of them, depends only on the good pleasure of God, 250. 253.
• To sin against the means of grace greatly aggravates sin, 422.

Melancholy.
• We are bound to strive against the passion of it, 434.
• The best means to preserve us from the danger of it, see sorrow.

Mercy of God.
• The hainousest sins of the Elect, hinders not God from calling them, 95.
• He thinks never the worse of them, for their old sins, after their conversion, 96. 97.
• He rejects not their services for the corruptions that cleave to them, 97, 98. 192.
• He causeth their fow lest sins to turn to their great good, •… 8.
• The knowledge of it tends greatly to the comfort of the faithful. 99.
• He will not reject his children for their infirmities, but is therein very tender and respectful towards them, 452.
• Four things in the Lord's gracious disposition, that should move us to serve him willingly, 463.

Mercifulness.
• We should learn to be merciful by the example of our heavenly Father, 100.

Ministers.
• They must do the work of their calling with a willing mind, 261.
• Their mutual agreement & love will much further the Gospel, 299.
• Yet are we not bound to agree with or like of all, but we may lawfully discountenance and publicly reprove some Ministers, 300. 301.
• The difference in judgment or practice, about the Ceremonies, should not alienate the affections of godly Ministers one from another, •… 01. 303.
• He must be diligent and careful to teach profitably, 367.
• He must be faithful and wherein that consists, 367. 368.
• His life must be exemplary for piety, 368.
• They had need be godly men, 215.
• They should encourage their people to move their doubts to them, 227.
• What they should do, when the people leave them to hear others, 271.
• Faithful ones need not fear want, but shall be sure of good reward, 8 •… .
• His chief care should be to see fruit of his labors, & how he may do that, 284, 289, 290.
• The best have been apt to be discouraged by the badness of their hearers, 294.
• They must not envy, but esteem lovingly and reverently of their brothers, 297.
• How far they should seek to agree together, and how that may be wrought, 299. 305.
• The Minister to which a man belongs, is not to be forsaken, 269.
• Ministers that are faithful shall be rewarded, 283.
• A faithful Minister need not be covetous for the things of this life, nor fear the malice or subtlety of enemies, 284.
• Ministers must labor to be fruitful, 289.
• Ministers encouraged by people's forwardness, 293.
• A man may be a faithful Minister and approved of God, though his gifts be far inferior to other of his fellow-laborers, 309.
• Ministers ought not to be daunted in the presence of any wicked in the exercise of their Ministry, 294.
• Ministers ought to carry themselves so as that they may deserve respect from the people, 316.
• Ministers are bound to teach the whole council of God, 317.
• Corruptions may be in the delivery of the truth, but the Word hath no corruption in it, 317.
• A Minister may tell his people of the duty they owe him, and yet not be proud, 317.
• Their faults may be publicly and sharply reproved, 300, •… 1.
• There is an honor due to every true Minister, 360. 375.
• The Lord makes high account of the honor that is done to his faithful Ministers, and is highly displeased with the contempt and indignities done to them, 359.
• This should not puff him up, but humble him, 361.
• Four degrees of honor due to them, 362.
• They have (for the most part) least esteem in their own country, and amongst them that are nearest to them in birth and acquaintance, 364.
• How they may get and maintain reverence in the people's hearts, 367, 368.
• They should strive to apply them particularly to their hearers, 373.
• They have authority to reprove sin in any man, 106. 360.
• They must not be discouraged at the unfruitfulness of their labors, 3 •… 8.
• The people look for angelical perfection in them, 366.
• The faithful one shall be sure to have both honor, maintenance, and fruit of his labors, 375.
• Comfort for them against the contempt of their calling and persons, 376.
• The fearful estate of such as despise, or do any indignity to them, 359. 360. 376.
• Men show respect to their Ministers and comfort them, when they make use of their gifts in private, 319.
• Conceitedness is a cause they do not, 222.
• The Priests had their houses near the Temple for this end, 221.

Ministry of the Word. See Means.
• Great is the necessity of it, 278, 279.
• A sound Ministry is the strength of a State, 279
• This of the New Testament is far more fruitful then that was under the law, 287, 288, 289.
• A great mercy to teach us by men, rather then immediately or by Angels, 107, •… 42.
• It is the salvation of men, and why it is so called, 2 •… 7, 168.
• How it becomes effectual, 169.
• Whom God intends to save, he gives the ministry of the Word unto, and grace to profit by it, 305, 306.
• God hath been wont to make it effectual in as many as he means to save, within a short time after they have first enjoyed it, 324, 325.
• God never gives it to any people, but he makes it effectual to save some, 376. 289.
• The ministry of the New Testament in regard of the profitableness of it to win souls is far more excellent then that of the old, 287
• The ministy of the Prophets prepared men to receive the ministry of the Gospel, 287.
• They that esteem of the message, esteem of the messenger, 309.
• Ministry effectual, 28 •… .
• Ministry of the Word of great necessity, 278.

Miracles.
• The chief end of them was (not to convert men, but) to gain credit to the Word in their hearts, and make them willing to hear, 37.
• New forms of God's worship and new functions were wont to be confirmed by miracles, 378.
• We need none now, 378.
• Popish miracles are false and counterfeit, 379.
• They are not done by the power of Christ, 449
• Christ shown his power most in curing the bodies of men, 445. 447.
• Six points observed in these miraculous cures 446.
• Difference between Christ's miracles, and those of the Prophets & Apostles, 447, 448

Multitude.
• Faults that the common sort are especially addicted unto, 2 •… 4.
• It is no safe thing to do as the most do, 427.
• Comfort for the godly that are scorned for their singularity, because they will not do as the most do, 430. 431.

N.

Name.
• A man is bound to have care of his good name, 86.
• Why Hebrew names are used in the New Testament, and why we give Hebrew names to our children, 202.

Nature.
• See how void of all goodness, and full of corruption every natural man is, 26, 28.
• How much goodness may be in a natural man, 174.

Nazareth.
• Why our Savior did shun preaching in Nazareth above all other places, 351, 352.

O.

Obedience.
• No service pleaseth God but that that is done in obedience to his Word, 160.
• This is a certain note of an upright heart, 473
• Seven notes of sincere Obedience, 474.
• Regenerate able to obey, 473.
• Difference betwixt obedience of regenerate and other, ibid.
• Others salvation to be sought, 246.

Obstinacie. See hardness of heart.
• This greatly aggravates sin, 422.
• Most men that live in the Church, sin obstinately, 424.
• Four signs of a heart that is not hardened nor obstinate in sin, 423.
• The fearful state of the obstinate, 423.

P.

Painting.
• Painting of the face is unlawful, 87.

Papists.
• They are like to the Samaritans in many things, 36, 37.
• They are Idolaters, & worship the devil, 163

Parents.
• Great is their affection to their children, 391.
• This should confirm us in the assurance of God's love to his children, 392.
• They must take heed of over loving their children, and how we may best do them good, 392.
• What respect is to be had to the example of our parents in the matter of Religion, 143.
• The hope and comfort Christian Parents may have concerning their children, 180.
• Their sins will bring God's curse upon their children and what sins chiefly, 393.
• What a kind of service and solemnity it was, 380.

Patience.
• The faithful have been very patient in affliction, and shown it four ways, 398.
• The means to breed it in us, 398. 399.

Peace of conscience.
• It is a fruit of true faith, 336.
• There is a false peace, see presumption.
• Every affliction should drive us to make peace with God, and that three ways, 404.

Peace-offerings.
• What they signified, 187.

People. See Hearers.

Persecution.
• None can be saved that is not willing to suffer, and even to die for the truth, 139.
• To deride a Minister, is to persecute him, 28 •… .

Perseverance.
• The regenerate shall persevere and are careful so to do, 481.
• He that is truly regenerate, shall never fall fi nally, nor totally, yea he may be in this life certain of it, 339, 341.
• Our chief care must be, to be best at our end, 274, 275.

Physic.
• They sin greatly that despise or neglect it, 256, 257.

Pilgrimage.
• Reasons against it, 156.

Poverty.
• The poor that are godly have no cause to murmur, or distrust God, 33.
• The frequenting of religious exercises with an honest heart, will beggar no man, 244.

Prayer.
• Helps to keep the heart from wandering in it, 198.
• Every man must ask and cry for grace, yea all whom God meaneth to save, shall do it, 5
• Objection against the necessity of prayer an swered, 5, 6.
• All that can unfeignedly seek to God for grace shall be sure to have it, 8.
• The weakest Christian should not be discouraged from prayer, 9.
• Spiritual blessings rather to be prayed for, then temporal, 9.
• Faith breeds boldness in prayer, 336, 337.
• God seems oft to neglect the prayers of his people, and that four ways, 407.
• Comfort for God's people in this case, 408, 409
• Labor to pray so as thou mayest speed, 411.
• Christ himself used much to pray, 203.
• God delights greatly in the prayers of his people, 193.
• Affliction drives the faithful to it, 3 •… 6.
• Promises upon which we should ground our faith in prayer, 407.
• Three reasons why God seems oft to neglect and reject the prayers of his people, 408.
• Signs whereby we may know God accepts our prayers, though he grant not our Suit, 410, 411.
• We should inquire after the success of our prayers, 411, 412.
• Properties requisite in the prayer that would speed well, 412.
• Poor sinners should go boldly to Christ for help in all their distresses, 450.

Preaching, See Minisry.
• A man may try his estate by the judgment he hath to discern of sound teaching, 113
• It is lawful to keep Lectures, & to frequent them even on the week days, 243.
• Some are bound to go to Sermons, even on the week day, 242.
• Even they that cannot, should yet desire to do it, 243.
• How to judge of the best Preachers and Preaching, 291.
• The necessity of it, 278, 279, 280.

Preparation.
• We can do no duty of God's service well without it, 487.
• It is a great and necessary help for our profiting by the Word, 487.
• This preparation consists in six points, 489.
• Think of the evil day & prepare for it, 488

Presumption.
• Lewd men have no cause to hope they shall repent and find mercy, 82, 83.
• They can have no sound comfort in the knowledge of God's mercy, 99. 452.
• They are confident of their salvation, and the notes whereby true faith may be discerned from this presumption, 345.

Pride.
• Noah sin makes us more odious to God, 394.
• The greatest must beware they be not proud, either against God or men, 388.
• All men are strangely prone to this soul sin, 295.
• Affliction is a singular mean to abate it, 395

Prophanesse.
• The sin of such as carry themselves profanely in God's public worship, 134, 135.

Profession.
• We should all be willing and ready to make profession of our faith, 349, 350.

Professors.
• Poor men, young men, such as have been formerly scandalous, and women, have been usually most forward in Religion, 222.
• This hath been ever a great scandal to the Word and why, 224.
• Preseruatiues against this scandal, 225.
• Professors should strive to remove this scandal, and how they may do it, 226.

Providence.
• God by his providence governs all things; & orders them for the good of his Elect, 217.
• The knowledge of this is useful many ways, 219.

Psalms.
• It is fit they should be sung in the Congregation, 121, 122.
• How we should behave our selves in singing them, 126.

Public worship. See Church-Assemblies.
• It is necessary all should be present at every part of it, 121. 128. 129.
• To be preferred before any private, 129, 130. 153.
• All should come to the beginning and stay till the end of it, 120. 131, 132.
• Rules for reverence in it, see Reverence.
• All may profit by every part of it, and every part of it hath good warrant in the Word 121. 122.
• The whole congregation should join together in it, as one man, 122, 123.

Q.

Questions, disputing. See Conference.
• Never any proved a good Scholar in any learning, but he that had doubts & would move questions 322.
• How far forth it is lawful to make question of, or to reason against God's Word, or Works, 230, 231.

R.

Reading.
• We should exercise our selves in the reading of the Word, 172. 291.

Reason.
• A great sin to examine Religion by carnal reason, and to believe no more, then we can see reason for, 151.

Reformation.
• What properties are required in true reformation and leaving of sin, 85.

Regeneration.
• Notes to try it by, 5.

Religion.
• There is but one true way, to salvation, 139.
• It is the strength of a state, 429. 279.

Religious duties.
• Great force in a conscionable use of them to keep a man from uncleanness and other sins, 93.
• And to breed in a man a comfortable assurance of his salvation, 343.

Repentance.
• There is more required to it, then most men dream, 84, 85.
• Late repentance is dangerous, 442.
• Sins repented of (though never so many and heinous) will make us never the less acceptable to God, 95.
• No man hath an upright heart, that forsakes not all known sins, 470.
• Notes to try our sincerity in leaving of sin, 471 Repentance, 470.
• Repentance of regenerate and natural men distinguished, 471.

Reproof.
• The Minister must plainly and particularly reprove sin, 63.
• Great wisdom is required in reproving sin 63
• Motiues to persuade Ministers to faithfulness in this, 66.
• How they may make their reproof effectual, 66.
• He that hath grace, will take reproof well. & love him the better, that deals faithfully with him this way, 106. 112, 113.
• Three things that keep men from accepting it, and preseruatines against them, 106.
• Though men's lewdness may restrain us from reproving them in private; yet may it not their Minister from public reproof, 294, 295.
• Men disdain to be reproved by such as are no better then themselves, and four remedies against that corruption, 364, 365. 369, 370
• Fret not against the public reproof of thy sin in the ministry of the word, 108. 373. 374.
• A common sin it is and dangerous not to endure reproof, 109.

Reverence.
• Though outward reverence be not sufficient, yet can we perform no duty of God's worship well, especially in public without some signification of reverence, even in the outward gesture of our body, 115. 120.
• Reasons for bodily reverence in all parts of God's worship, 116.
• Rules for it, 119, 120. 125.
• More reverence should be shown at the hearing of the Word read, then preached, 126.
• We can perform no service to God well without fear and reverence, 115.

S.

Sacraments.
• Our Sacraements are more clear and effectual then those under the law, •… 0.
• In the administration of them, we should make use of our eye and behold what is done, 127.

Sacrifices.
• What they and their manner of offering them, did signify, 189.

Samaritans.
• The Papists resemble them much, 36.

Scripture.
• The undoubted certainty of everything that is written therein, 249.
• It is much more full and perfect now, then it was under the Law, 207.
• To humble and honest hearts, they are not obscure, 349. 212.
• What are the causes why they are obscure, 213
• Pretense of their obscurity will not excuse the neglect of reading them, 173.
• Scriptures ought to be the rule of trial, for what is taught. 174.

Secret sins.
• The Lord can discern and is privy to our most secret sins, 69.
• Sin is never the less dangerous to a man, because it is cunningly and closely committed, 75.

Security.
• The false ground on which ignorant & wicked men secure themselves, 76. 429.
• General sec •… rity is a sign of general calamity approaching, 42 •… .

Seducers.
• They are cunning; and who are most in danger to take hurt by them, 138.

Servants.
• They should love their Masters, and desire and seek their comfort, 492.
• Sundry other duties they owe, but this is the root of all, 493.
• Cautions limiting their duty, 495.
• Three things whereby they should show their love to their Masters, 495.

Seueritie.
• Required in the Magistrates and all Christi ans in the discountenancing & punishing of whoredom and other sins, 78.

Sickness. See Delay.

Signs.
• It is not simply unlawful to desire signs for the confirming of our faith, 404.
• Signs of judgment approaching, 428, 429.

Silence.
• From good words not always unlawful, 293

Sin.
• Great is the necessity of an effectual knowledge of sin, 6 •… , 65.
• The sins of the elect (how heinous soever) shall not hinder their salvation, but tend to their good, 95.
• Dangerous to hide our sins, and that is done four ways, 104.
• It will bring God's curse upon the house and place where it is committed, 158.
• It is a most loathsome thing and defiles a man, 4.
• Satan draws men to sin through some error of their mind, and by deceiving them, 73.
• Of sinning against the Means; see Means. It will certainly bring sorrow, 438, 452.

Sinceritie.
• The Lord makes great reckoning of the uprightness of the heart, 465.
• Necessary to examine whether our hearts be upright, 53, 54. 481.
• Notes to try that by, 53. •… 9. 471. 473. 476 480
• The Lord delights in the weakest services that are done in spirit and truth, 192, 193. 465.
• He that hath an upright heart may know he hath it, 239.
• We should labor by diligent examination to find whether our hearts be upright, 465 466.

Sorrow.
• Properties required in the sorrow for sin, 85.
• Extremity if it will disable us from praying and profiting by the Word, 433.
• Moderate is very profitable & necessary, 4 •… 3.
• We must strive against that that is excessive and immoderate, 43 •… .
• Four remedies against such, 436.
• There is great difference between that of the regenerate & that of the carnal man, 437.
• Sin will bring sorrow, and great sins great sorr •… wes, 438.

Soul.
• All men's chief care should be for their souls, 450.

Speech.
• To speak wickedly is a greater degree of sin then to think ill, 228.
• Filthy speech a great sin, 87.
• So is the delight to hear it, 88.

Spirit.
• The spirit of God (in whomsoever it dwells;) is like unto water in four respects, 3.
• Why God is called a spirit, 196.
• By the testimony of the spirit the faithful are assured of their salvation; and he that hath it, may know he hath it, 339.
• The Lord requires & delights in the service of the spirit, see Worship.

Superiors.
• Disdaine not to be admonished or reproved by thy inferior, 107.

Superstition.
• Papists are many ways grossly superstitious, 156, 157

Supper of the Lord.
• It should be administered in the public assembly, 122.

T.

Talke see Speech. Tractablenesse.
• A good sign of election to receive the truth with all readiness, 312, 313.
• Affliction opens the ear and makes men tractable, 397.
• We should pray for a tractable heart, four notes to try it by, 423.
• The danger of such as cannot be persuaded of many truths, though they be never so clearly taught and confirmed to them, 424, 425.
• This hypocrisy is in all by nature, that they scorn to be taught by such in whom they discern any infirmity, 365.
• Remedies against this corruption, 371

Temperance.
• It is necessary even in our diet, 92.

Temples.
• Our Churches need not to be stately and glorious, as the Temple of Jerusalem was, 119.
• Neither is there that holiness to be ascribed to, or reverence due to our Churches, as was to that Temple, 119. 154.
• Neither is there that necessity of temples now, as there was under the law, 119.
• Yet is it fit we also should have places set apart for God's public worship; and (having such) it is nowhere so well done as in them, 119. 129.
• Even our Churches should be decently kept, 120. 127.
• The temple of Jerusalem was a Type of Christ and how, 155.

Tentation.
• We must carefully shun temptation, 89.
• Tentations incident to our lawful calling, God will preserve us in, 89.

Terror.
• Wicked men have cause to be in continual terror, 33.

Testament. See Ceremonial worship.
• Though in temporal things, God's people had more particular direction then we now, yet not in spiritual, 207.
• The Ministry of the New Testament is more fruitful then that was under the law, 287
• Under the law God revealed himself to his people moresensibly and bodily, then under the Gospel, 196.
• The estate of sinners is far more damnable now then it was under the law, 291.

Thanksgiving.
• Of Sacrifices of Thanksgiving, 187.

Thoughts.
• Conscience to be made even of them, 91.

Trouble of mind.
• All men must look to be brought one day to a painful sight and sense of sin, and of God's anger due unto it, 42, 43.
• No worldly thing can content or comfort the heart in that case, 44, 45.
• Means whereby they that have lost the assurance of their salvation may recover it, 346. 347.

V.

Unity.
• Unity in all points among God's servants in this life is not to be expected, 302.

Vowes.
• We should in our affliction vow amendment, & perform it when we are delivered, 405.

W.

Walking with God.
• We should labor to walk with God, & how we may know whether we do so or no, 70.

Will-worship.
• No worship is to be given to God, but such as he likes of, and delights in, even such as is done by the direction of his Word and in obedience to it, 160. 192.
• In will-worship men serve not God, but the devil, 161.
• God requires more service of every man, then he hath expressly & particularly commanded him, & yet this is no will-worship, 242, 243
• He that hath an upright heart, will make conscience of such things only as God hath commanded or forbidden, 473.

Women.
• How just causes they have to be humbled in themselves, 225.
• How they may adorn the Gospel, 226.

Word of God.
• No man can know God aright; but by his Word, and the difference between the knowledge gotten so, & any other, 160, 161
• It is the salvation of men, 1 •… 8, 169.
• All that have it are not saved by it, 169.
• Salvation not to be ascribed to any virtue that is in it, 169.
• By it all other means of grace are made effectual, 169, 170.
• It is exceeding powerful and effectual to save men, 170, 171.
• We ought highly to esteem it, 172, 173.
• Notes to try whether we esteem and love it indeed, 173.
• The wicked hardens himself in sin even by it, 98, 99.
• It is to be esteemed a high favor of God that we enjoy it, 162.
• It is the only ground of true faith, and assurance of salvation, 338.
• The faith and Religion of God's Elect, is not grounded upon anything, but the word only, 348, 349. 418. 419.
• Seek good ground in the word for that thou holdest in Religion, 429.
• Dangerous to doubt of the truth of it, see Infidelity.
• The word to be heard on week days, 241.
• The word to be examined, 467.
• Rules thereto. 499.
• Word to be heard with heart prepared, 486.
• How that may be, 489.
• The word ought to be received for the senders sake, 313.
• Difference betwixt the good works of regenerate and natural men, 476.

Good Works.
• That only is a good work, that is commanded of God, 474.

Works of God.
• Men may be prepared unto faith, and much confirmed in it by the works of God, 417.
• We should observe the works of God, and how God doth by them ratify his Word, 417. 497.
• What use we should make of the strange works of God, 379.

World.
• By this word (sometimes) the Elect only are meant, and why Christ is called the Savior of the world, 329, 330.

Worldly things.
• No worldly thing can satisfy or comfort the soul in distress, 44, 45.
• It is great folly to set our heart upon or esteem too much of any worldly comfort, 390. 438, 439.
• He that is truly converted makes not that reckoning of worldly things as he did before 238.

Worship of God, See

• Adoration.
• Ceremonial Law.
• Exercises of Religion.
• Reverence.

• Most men worship not God according to his Word, 163.
• Reasons for the altering of the manner of God's worship, at Christ's coming, 190. 191
• No service pleaseth God, but that which is spiritual, 191, 192.
• He requires spiritual worship more under the Gospel, then he did under the Law, 19 •… 197.
• All the parts of God's worship, may (in some cases) be used in private houses, 120. 129.
• And are as acceptable to God in one place as in another, 156.
• Christ himself did diligently use to worship God in religious duties, and why, 163, 1 •… 4.
• The difference between God's worship under the Law and under the Gospel, •… 87, 1 •… . 189.
• God requires bodily worship of us as well as spiritual, but not so much as under the law, 189, 190.
• Even the wicked est men that live are bound to worship God, 195.

Y.

Young men.
• The sins that they must chiefly take heed of 224.

Z.

Zealous.
• Both Magistrates and private men should show their zealous hatred to sin, 78.
• Zeal is required of all Christians, and what the notes and properties of true Zeal are, 260, 261 263. 267.
• Zeal in the people warms their Ministers, 295.
• True Zeal will make a man to forget and neglect himself, 275.

THE FIRST LECTURE, ON IANVARIE XXXI. MDCVIII.

T HE occasion of these words, and the dependence they have upon that which went before, is this; Our Savior hearing that John was imprisoned by Herod, and fore-seeing that they that had prevailed thus far against John, would now also practice against himself, (because he knew the Pharisees had heard, that he had made and baptized moe Disciples then John; to prevent this danger, and that he might not be interrupted in his ministry, before he had finished his course) he fled, and left Judea, and departed into Galilee, because (though Herod that had imprisoned John, was Tetrarch of Galilee; yet) the Pharisees (who had the chief hand in John's troubles) were not so strong there, as in Judea, and about Jerusalem. Now in his journey from Judea into Galilee, he went through Samaria, (not of set purpose to teach the Samaritans, for as he forbad his Disciples when he sent them forth to preach, to enter into the Cities of the Samaritans, and bad them go only to the lost sheep of the house of Israel; so he saith of himself, that he was not sent, but unto the lost sheep of the house of Israel) but by occasion only: because it lay directly in his way, from that part of Judea (where he was) into Galilee; and therefore the Evangelist saith, He must needs go through Samaria. As he passed through that country; he came to Sychar a City of Samaria, that was famous in sundry respects, for Jacob had dwelt there, and given to Joseph his best beloved Son, his possession near unto it; and digged a Well, which to this day remained, and bare the name 〈1 page duplicate〉 〈1 page duplicate〉 of Jacob's Well. Upon this Well our Savior sat him down; both because he was weary with travail; and also because he was a thirst; and it was about noon. For (to show himself to be very man, and how he was content to take on him the form of a servant, and debase himself for our sakes) he took our nature with all the infirmities thereof (excepting sin,) and was (as it seemeth) even more wearied and weakened with travel, and more thirsty also then his Disciples were; for they were able to go further into the City without resting themselves or desiring water. As he was sitting thus upon the Well, to rest, cool, and refresh himself, There came a woman of Samaria to draw water; and he asketh her some to drink. Not so much because he did thirst after drink (though indeed he did so, as hath been said) for he knew before she spake what she would answer him, and how she would deny him as because he thirsted after the salvation of this wretched woman; and would take occasion hereby, to confer with her, and to instruct her. For so soon as he was entered into conference, he forgetteth his thirst, and desireth no more any water of her. Now the Evangelist saith, the occasion he took to ask her water, was this, that his Disciples (whose service he might have used for the drawing of him some water) were gone into the City to buy meat. For our Savior (though he had no house and land of his own) yet he lived not by begging, nor of mere alms, but had money of his own, which his hearers and friends bestowed on him. The woman perceiving (both by his speech and apparel) that he was a Jew; giveth him no water; but wondereth; that he being a Jew, should ask any of her being a Samaritan, and giveth this for the reason why she wondered; because such was the mortal hatred that the Jews did bear to the Samaritans (partly by reason of their difference in Religion, and partly because of the old injuries that they had received from them) as that the Jews meddled not at all, nor would have any dealing with the Samaritans. Hereupon follow the words that I have now read unto you, wherein our Savior doth neither reject her in wrath, (for being so void of humanity, as not to give a little water to one that asked it in his need) nor answereth directly her question; nor importuneth her further for water; but gently reproveth her; yet not for denying water, but for not making that use of him she should have done, and taketh occasion thereby, to discourse unto her of another manner of water, that he had to bestow upon her; which she would have asked of him, if she had known him. But yet because he would draw her on to further speech, and stir up in her a desire to question and inquire of him; he doth not in plain terms deliver his meaning to her, but in a parable, as if he should have said thus unto her; Thou takest me to be an ordinary Jew, and therefore refusest to gratify me in this small thing; but if thou knewest me well, and what a gift the Lord maketh offer of unto thee, and all his people, in sending me into the world; thou wouldest have esteemed of me better then thou doest; thou wouldest have thought thyself not good enough to have given me water; but wouldest have begged of me, and I would have given thee a better and far more excellent kind of water then this is, that I have desired of thee.

Now there are in these words three principal things to be observed.

1. What it was that he had to bestow on her, and which he was desirous to have bestowed on her, water of life, by which (though in the letter he meaneth spring-water, for so she understood him, and so is this word used, Gen. 26. 19. Isaac's servants digged in Gerar a Well of living water, yet thereby) as by a Metaphor he meant the Spirit of God.

2. What her duty was to have done, and how she might have obtained this water of life, She should have asked it, and he would have given it her.

3. What the cause was, why she asked it not, She knew not Christ whom he calleth here that gift of God, and who was the person that now spake unto her.

The first thing then that offereth it self in these words to our consideration is this, that our Savior calleth the spirit of regeneration, water of life. For that he meaneth this of the Spirit, it is evident both by that which he saith, ver. 14. (where also we shall have more fit occasion to inquire why he calleth it, Spring water, or water of Life) and more plainly, John. 7. 38, 39. Where when he had said, He that believeth in me, out of his belly shall flow rivers of water of life, in the next verse the Evangelist interpreteth him thus, This spake he of the spirit; from thence then we have this to learn.

That the Spirit of God, in what heart soever it dwelleth, is in effect and operation like unto water. For the proof of this, all those places might be brought, where the Spirit of God is compared unto water: but I will content myself with one or two, Esa. 44. 3. the promise which in the beginning of the verse is made, I will pour water upon the thirsty, and floods upon the dry ground, is interpreted thus in the latter end of the same verse, I will pour my Spirit upon thy seed, and my blessing upon thy buds; So John. 3. 5. Unless a man be borne again of water and the spirit, he cannot enter into the Kingdom of God. In which respect also it is used in Baptism, to signify, not only the blood of Christ, but the spirit of regeneration also.

The reason is the great similitude that is between the Spirit of God and water in effect and operation: which may be discerned principally in four points.

First, whereas before a man be regenerate, the Lord is to him, and in his apprehension, as a consuming fire, as the Apostle speaketh, Heb. 12. 29. He never thinketh seriously of him, and of his appearing before him, but he is troubled and ready to say with them, Esa. 33. 14. Who among us shall dwell with the devouring fire? the Spirit of God, and nothing but it, (like water) allayeth this heat, cooleth and refresheth the soul of man; for by it, the love of God is shed abroad in our hearts, as the Apostle speaketh, Rom. 5. 5. and the blood of Christ is effectually applied and sprinkled upon the conscience.

Secondly, whereas before a man be regenerate, he is (like unto the dropsy man) in a continual thirst; or like him that hath the disease which is called the dogs hunger, never satisfied, never contented: the Spirit of God (like water) quencheth this thirst, and satisfieth the soul of man, by it the hungry soul is filled with good things, as the blessed Virgin speaketh, Luk. 1. 53. by it the soul is satisfied as with marrow and fatness. As David speaketh, Psal. 63. 3. This (by the assurance that it giveth to the heart of the favor of God in Christ) worketh that contentment in it, as it makes a man able to say, as Jacob did when he heard that Joseph was alive, Gen. 45. 28. It is enough. He that hath once received the spirit of grace (which is the pledge and earnest of our eternal inheritance) will be able (out of full contentedness of mind) to glory with David, Psal. 16. 6. The lines are fallen to me in pleasant places, yea I have a goodly heritage.

And whereas nothing so much hindereth the tranquility of our minds, as the immoderate desire of worldly things; the Spirit of God slaketh that thirst, and insatiable desire; and teacheth us to be contented with a little. A little wealth, a little pleasure, a little credit will content us when we have this spirit. Therefore when Paul had said, that Godlines with contentment (that is, which always maketh a man content with his own estate) is great gain, 1 Tim. 6. 6. he tells us immediately how mean a state a man will be content with, if he be godly indeed: if we have food and raiment, (saith he) v. 8. So that, he that hath the spirit of grace, useth not these earthly things, with that thirst and greedy appetite, that other men do; but with more sobriety and indifferency of mind. Vsing, but not over-using them, 1. Cor. 7. 31. using them so, as he can want them, if need be. I may do all things (saith Paul, 1 Cor. 6. 12.) but I will not be brought under the power of anything. and Phil. 4. 11. 12. I have learned in whatsoever state I am therewith to be content, I know how to be abased, &c.

Thirdly, whereas a man before he be regenerate, is filthy and unclean, his words unclean, Mat. 15. 18 his best actions unclean, Pro. 15. 5. but his heart especially more filthy then any sink, Ier. 17. 9. yea so filthy, that as he that was unclean under the Law, made everything he touched unclean, Num. 19. 22. yea though the thing were otherwise holy, Hag. 2. 14. so is it in this case, Tit. 1. 15. Unto them that are defiled and unbelieving is nothing pure. And thus filthy is the unregenerate man, not in the Lord's eyes only, as the Lord speaketh, Zach. 11. 8. My soul loathed them; and in the eyes of every good man, Pro. 29. 27. An unjust man is an abomination to the just, but even in his own eyes also, when God shall be pleased to open them. Insomuch as the man that taketh most pride in himself, if the Lord should lay him naked to himself, would loath, and abhor himself, as Job saith he did, Job. 42. 6.

If the Lord should break up that sink that is in him, he would not be able to abide himself; as in that fearful example of Judas, Mat. 27. 4, 5. we may plainly see.

Now where the Spirit of God cometh, it (like water) cleanseth all things; it makes the heart clean, the tongue clean, the whole man clean, The fear of the Lord is clean, saith David, Psal. 19. 9. and Ezek. 36. that which is said, verse. 25. I will pour clean water upon you, and you shall be clean, is thus expounded, verse. 26. 27. A new heart will I give you, and a new spirit will I put within you, I will put my spirit within you, and cause you to walk in my statutes. The Spirit of God is this clean water that maketh us clean.

Fourthly, whereas a man before his regeneration, is as barren and unfruitful, as any desert, and thereunto compared, Esa. 32. 15. 16. yea as unable to do, speak or move to anything that is good, as a dead man is, Eph. 2. 1. Altogether unprofitable, not one that doth good, no not one, as the Apostle speaketh, Rom. 3. 12. Where the Spirit of God comes, (like water) it makes the heart fruitful unto God, it maketh our desert like Eden, and our wilderness like to the garden of the Lord, as the Prophet speaks, Esa. 51. 3. Insomuch as though everyone that hath the Spirit of God, be not in the like measure fruitful, (for in the good ground the seed brings forth in some but thirty, in some sixty, in some an hundred fold, Mar. 4. 8.) yet everyone is fruitful in some measure: yea able to bring forth his own fruit in due season, as the Prophet speaketh, Psal. 1. 3. Able, not only to wish well, and have good motions; but to speak, and do well also.

He that was lame before, shall leap as an Hart, and the tongue of him that was dumb before shall sing, Esa. 35. 6. yea the Spirit of God makes him that hath it, able even in the time of heat (of persecution) to continue fruitful, as the tree planted by the waters, that spreadeth out her roots by the river, which shall not see when heat cometh, but her leaf shall be green, and shall not be careful in the year of drought, neither cease from yielding fruit, Ier. 17. 8.

This Doctrine serveth for a touch-stone for everyone to try himself by: we all profess that we are baptized, and so washed with this water, even borne again of water and of the holy Ghost, John. 3. 5. without which we shall be as much the better for our outward Baptism; as the wicked Egyptians were, by the Red Sea which was a type of it, 1 Co. 10. 2. (that which was the means of safety and escape unto God's people, was a means of utter perdition unto them, Neh. 9. 11,) and as they are, for the Lord's Supper, that receive it unworthily, He that eateth and drinketh unworthily, eateth and drinketh damnation unto himself, (saith the Apostle) 1 Corinth. 11. 29. We profess we have the Spirit of God (and indeed our case is most miserable without it. If any man have not the Spirit of Christ, he is none of his, Rom. 8. 9.) Let us try our selves by this Doctrine. If the Spirit of God be in thee indeed, thou shalt discern it by these four effects, wherein it is like unto water. 1. It will pacify thy conscience, and free thee from the slavish fear of God, and of his wrath. 2. It will breed contentment in thy mind, by abating in thee the immoderate desire of earthly things. 3. It will cleanse thy heart and life from that filthiness wherewith before thou wert defiled. 4. It will make thee fruitful unto God, meet for thy Masters use, and prepared unto every good work, as the Apostle speaks, 2 Tim. 2. 21.

But of the uses that this Doctrine serveth unto, we shall have occasion to speak further upon the 14. verse.

Lecture the second, Feb. 7. 1608.

FOlloweth now the second part of this text, viz. What this woman should have done, and how she might have obtained this Water of life, she should have asked of him, and he would have given it her. If she had known him aright, she would have asked it, and he blames her for not asking it; and if she had asked it (though she were a Samaritan, and one that for so many years to this present had lived in so great sin) yet would he have given it her.

Where we have first to learn. That it is not only the duty of everyone that would be saved, and obtain God's grace, to ask it; but it is also the property of all that God meaneth to save, to beg grace of God: Look whom God purposeth to bestow his grace and salvation upon, they shall desire it unfeignedly, and ask it of him. Every man must ask and cry for grace; every man shall certainly do it, whom God intendeth to save. I shall best confirm this Doctrine, by answering that which our profane hearts are apt to object against it.

No man can desire grace till he have received God's Spirit, 2 Cor. 3. 5. We are not sufficient of our selves to think anything that is good.

I answer, that this is true indeed; but yet this is the first work of God's Spirit, in those whom he meaneth to save: he works in them a feeling of the need they have of grace, and makes them able to cry to him for it. He first makes them poor in spirit, and mourners, meek also and humble for that their poverty, and then he breeds in them an hunger and thirst after righteousness, as we may see in that Gradation Christ useth, Mat. 5. 3. 6. He poureth upon them the spirit of grace and of supplications as the Prophet speaketh, Zach. 12. 10. The spirit of grace, so soon as it entereth into the heart (so soon as the work of grace is begun in a man) it makes him plentiful and abundant in supplicating and suing unto God for mercy and grace. Because ye are sons, (saith the Apostle, Gal 4. 6.) God hath sent forth the spirit of his Son into your hearts; and how doth the Spirit first show himself to be entered into our hearts? surely by his crying Abba Father; that is, by making us cry to God as to our Father for mercy and grace.

The Lord knoweth our case well enough, and what we need, to what purpose then should we thus pray? Your Father knoweth what things ye have need of, before you ask him, (saith our Savior) Mat. 6. 8.

I answer: that is a good reason indeed against vain babbling, when (as if we had to deal with a man, that cannot know our desires, but by our words) we are more abundant in words then in affection. But though God know our wants before we ask, yet he willeth us, to make by prayer our desires known to him, even as if he were otherwise ignorant of them. In everything (saith the Apostle, Phil. 4. 6.) Let your requests be made known unto God, by prayer and supplication. Yea, he hath conditioned thus with us, that if we would have any good thing from him, we must pray for it. Ask and it shall be given you, saith our Savior, Mat. 7. 7. and Ier. 33. 3. Call unto me and I will answer thee, and show thee great and mighty things which thou knowest not, Pro. 2. 3, 5. If thou callest after knowledge and criest for understanding, then shalt thou understand the fear of the Lord.

The Lord hath determined in his eternal Counsaile who shall be saved, and who shall have grace. He worketh all things after the Counsaile of his own will, saith the Apostle, Eph. 1. 11. And my prayer cannot alter his purpose: God is not as man, that he should repent, saith Samuel, 1 Sam. 15. 29.

I answer: that as God hath determined who shall be saved and attain to grace, so hath he decreed this to be the means, whereby they shall attain to grace and salvation. So that by this a man shall know, whether God have purposed to save him, if he give him an heart to cry to him for it, Ezek. 36. 37. When the Lord had declared how he had decreed the return of his people from captivity; He addeth, I will yet for this be sought of the children of Israel to perform it unto them. And Ier. 29. When the Lord had promised them Verse 11. I know the thoughts that I have thought toward you, even the thoughts of peace, and not of trouble, to give you an end, and your hope; he addeth, that when the time of their visitation should come, that he should execute and perform his decree unto them, ver. 12. Then shall ye cry unto me, and you shall go and pray unto me. So that even as a man cannot, nor may not presume to search into God's Counsaile, till himself be pleased to reveal it, nor give any guess, what God hath decreed concerning him, till he begin to execute his decree: Deut. 29. 29. The secret things belong unto the Lord; so can no man say that God hath purposed his salvation, till he give him an heart unfeignedly to desire it.

The Lord is not of that disposition men are of, who will not give unless they be asked; He is far more gracious and bountiful, and gives to them that never asked, Isaiah 65. 1. I am found of them that sought me not.

I answer: that indeed we can never seek to him for grace, till he by his Spirit of grace begin effectually to call us; but when the hour once cometh, that God hath determined to execute the decree of our election, and to call us, the first grace he worketh in us, is the Spirit of supplication, as we heard before. Therefore it is said in the same place, Isaiah 65. 1. I have been sought of them that asked not. Though we had no ability nor mind to ask grace of him before, yet then he makes us to seek to him for it. And though the Lord be of a bountiful and gracious disposition, yet useth he (in spiritual things especially) not to be bountiful to any but to those, unto whom he gives grace to seek to him: and is not this bounty sufficient? Moses speaking of God's marvelous goodness to his Church, expresseth it thus, Deut. 4. 7. What nation is so great unto whom the gods came so near unto them, as the Lord our God is near unto us in all things that we call unto him for. So David setteth forth the plenteousness of God's goodness and mercy by this, Psal. 86. 5. Thou Lord art good and ready to forgive, and plenteous in mercy, unto all them that call upon thee. And Paul speaking of God's bounty, saith, Rom. 10. 12. He that is Lord over all, is rich unto all that call upon him.

The Reasons why none can look for grace and mercy from God, but those that ask for it, why he will be sought unto for it, are three.

The first of them respecteth the Lord himself and his glory, for God counteth himself greatly honored, when his people pray unto him, and depend upon him; as it is an honor to a man on earth, to be much sought unto, and to have men rely wholly upon him. This the faithful knew well, and have by this consideration been provoked to this duty. Therefore David saith, Psal. 63. 4. I will magnify thee all my life, and lift up my hands in thy name; when he lifted up his hands unto God he magnified him: and Psal. 66. 17. I called unto him with my mouth, and he was exalted with my tongue. He esteemed (doubtless) meanly enough of his own prayers though he thus spake; but he knew that God accounteth himself to be highly exalted and honored by this, when his servants thus seek unto him. In which respect also the Church voweth this to God, as a duty whereby she knew God accounted himself to be much honored, Psal. 80. 18. Quicken us, and we will call upon thy name.

The second respecteth the benefit we receive by it; for by praying, our faith, repentance, love and zeal is exercised; and as the strength and vigor of our bodies, is by exercise maintained and increased; so is grace also increased by exercise, Jude 20. But ye beloved, edify yourselves in your most holy faith, praying in the Holy Ghost. By exercising our faith, and repentance, and love, in prayer, we shall edify our selves.

The third respects the nature of grace, for he that once hath but the least measure of a true taste of it, will esteem it above all things in the world, and therefore cannot choose but earnestly desire more of it, and he that doth not desire it, contemneth it. He that hath found the true treasure, and ioyeth in it; will sell all that he hath to purchase it, Mat. 13. 44. 2. Every blessing is the sweeter to the godly, and certainer token of God's love; if they can feel they have obtained it by prayer. David gives this for the reason of his thankfulness, and why God's mercy in his deliverance was so sweet unto him, why he would extol the Lord for it, Psal. 30. 2. because he obtained it by his prayer. O Lord my God (saith he) I cried unto thee, and thou hast healed me. 3. Yea though they obtain it not, they can bear the want of it the better, if they know they have prayed for it, Phil. 4. 6. 7. In everything by prayer and supplication with thanksgiving, let your requests be made known unto God, and the peace of God which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

The Use of this Doctrine is, first, to exhort every man to four duties.

1. Labor for an unfeigned desire of grace; for till this, thou canst never have any assurance of thy salvation, nor receive any grace from God: Luke 1. 53. He filleth the hungry with good things, and the rich he sendeth empty away.

2. Labor for the Spirit of prayer and supplication; for without this thou canst receive no good thing from God, specially no grace, James 4. 7. Ye have not, because ye ask not.

3. In the best means, cry and pray to God for grace; else shall they not profit thee. Thus did David, though he enjoyed excellent means of grace, Psal. 25. 4. 5. Shew me thy ways O Lord, teach me thy paths, lead me in thy truth, and teach me. and 119. 12. 33. Teach me thy statutes: teach me O Lord the way of thy statutes.

4. If thou ever hadst this desire, this Spirit of supplication, and feelest it decayed in thee, oh stir it up again, and strive to recover it; and herein I may say to thee, as the Apostle to them, Heb. 10. 32. Call to remembrance the former days; and as our Savior to the Angel of the Church of Ephesus, Reu. 2. 5. Remember (even in this) from whence thou art fallen and repent. For as your desire of grace decayeth, so doth your assurance and comfort decay.

Secondly, this doctrine serveth to reprove the wicked, and show the fearful estate of such as are void of all desire of salvation, Psal. 119. 154. Salvation is far from the wicked, for they seek not thy statutes. Certainly thou art yet in thy sins, in the state of a child of wrath. If thou say well, if God have decreed to save me, I shall do well enough: I answer, thou presumptuous fool, what hast thou to do with God's secrets, Deutr. 29. 29. while thou continuest with •… t all desire of grace, thou hast cause to fear thou art a reprobate.

But we shall make the better use of this Doctrine, when we have learned the doctrine that followeth.

We are therefore further to observe, that as Christ telleth her, what she should have done to obtain this water of life, she should have asked; so he telleth her also what he would have done if she had asked, he would have given it her: though she were a Samaritan, and a most wicked woman also.

Whence we learn, That all such as can unfeignedly desire and ask grace of God, shall be sure to obtain it. See the express promises of God for this: Mat. 〈◊〉 . 6. Blessed are they that hunger and thirst after righteousness, for they shall be filled. Mat. 7. 8. Everyone that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. Rom. 10. 13. Whosoever shall call upon the name of the Lord, shall be saved. Reu. 22. 17. Let him that is a thirst come. And whosoever will, let him take the water of life freely.

The reasons of this are three.

1. The infinite goodness of the Lord, and the earnest desire he hath of the salvation and conversion of men. See this here in Christ; he laboreth to work this desire of the water of life in this wretched woman. So Isaiah 65. 1. Behold me, behold, &c. and so ver. 2. I have spread out my hands all the day unto a disobedient people. Can he then reject them that unfeignedly desire his grace, who is himself so earnest a suitor to us that we would seek and receive it.

2. The delight God taketh in, and the readiness that is in him to accept of the prayers, and to grant the requests of his servants, Psal. 145. 19. He will fulfill the desire of them that fear him, he also will hear their cry and will save them; specially the prayers they make for spiritual things. The speech pleased the Lord that Solomon asked this thing, 1. Kin. 3. 10. & Luk. 11. 13. How much more shall your heavenly Father give the holy Spirit to them that ask him? as if he should say, that is a gift which you may be sure to obtain if you beg it, and which is meet for your heavenly Father to give. Insomuch as the Lord's manner hath been to meet his servants as it were in the mid-way whom he hath seen coming towards him this way, and to prevent them, Esa. 65. 24. Yea before they call I will answer and while they are yet speaking, I will hear. As the Father of the Prodigal did, Luk. 15. 20. When he was yet a great way off, he saw him, and had compassion on him, and ran, &c.

3. He that desireth grace must needs have the spirit, for this desire cannot come of nature, Phil. 2. 13. It is God that worketh in you both to will and to do, of his own good pleasure. Yea this is a singular grace, Ye have begun (saith the Apostle, 2 Cor. 8. 10,) not only to do, but also to be willing; making it a greater grace to be willing and desirous to do well, then it is to do the thing that is good, and thereupon inferreth verse 12. If there be first a willing mind, a man is accepted according to that he hath, and not according to that he hath not. Yea, this is almost all that the faithful have, many times to comfort themselves withal, that they find in themselves an unfeigned desire to please God. This was all that Nehemiah could say of himself, and the rest of his brethren, Neh. 1. 11. that they did desire to fear God's name. And the Church, Esa. 26. 8. The desire of our soul is to thy name, and to the remembrance of thy holiness; and Vers. 9. with my soul have I desired thee in the night. This was Paul's comfort Rom. 7. 18. To will is present with me. They must needs be sure therefore of grace, that have an unfeigned desire of it, for they have it already. No man can unfeignedly desire faith, that hath not faith, nor repentance, that hath not repented, &c.

This Doctrine serveth, first for the comfort of such as mourn in Zion, because of their great want of grace. Their faith, knowledge, hatred of sin, &c. are so weak, that they cannot discern them, and therefore doubt, they are not in the state of grace. Let such for their comfort apply this doctrine to themselves. Thou desirest nothing in the world more then God's favor and grace; thou mournest for the want of it; Be of good comfort, God accepteth graciously of this unfeigned desire. Remember to thy comfort, Christ will not quench the smoking flax, Mat. 12. 20. Remember how he accepted the weak faith of that poor man, Mar. 9. 24. the truth whereof appeared most in a desire to believe.

They that can but sobbe unto God unfeignedly, have the Spirit of prayer, though they know not what to pray as they ought, Rom. 8. 26. 27. This thy desire is a certain sign thou art in the state of grace, and that thou shalt increase in grace also. To everyone that hath (and by exercising it, doth show that he hath any measure of true grace) shall be given (saith our Savior, Mat. 25. 29.) and he shall have abundance. And though thou do not yet, thou shalt be sure one day to find comfort, according to that prophetical prayer of David, Psal. 40. 16. which also implieth a promise in it, Let all those that seek thee, be glad and rejoice in thee.

For exhortation unto two duties. 1. That what grace soever any of us want, wherein we find our selves most weak, and defective (as who feels not in himself many defects?) we should seek (with faith and confidence) to draw it out of the walls of salvation (as the Prophet speaketh, Esa. 12. 3.) by this bucket of hearty prayer. 2. Be in thy prayers more earnest and plentiful for heavenly, then for earthly blessings. For first, no prayer pleaseth God so well. Secondly, In no prayer thou canst have so much assurance to prevail. 3. This is the readiest and surest way, even to obtain earthly blessings; if thou canst seek heavenly first and more earnestly: according to that promise, Mat. 6. 33. First seek the Kingdom of God and his righteousness, and all these things shall be added unto yon.

For the reproof and terror of ungodly men. First, Is there not so much in thee as unfeignedly to desire God's grace, and thine own salvation? then art thou certainly quite void of all grace; and consequently, in a most miserable estate. For the smallest measure of true grace, that can be in a man, is to hunger after grace in the want thereof. Secondly, This discovereth the fearful estate of all such as shall perish everlastingly; They must needs be all inexcusable that perish, because they did not so much as desire salvation, nay, (like profane Esau's) they contemned it: The Lord would have saved them, and they would not; as Christ complaineth of the Jews, Mat. 23. 37. Insomuch as, in the day of the Lord, the father shall not pity his own child that is damned, nor the child his own father, but even in this that shall be fulfilled in that day which the Prophet speaketh in another case, Psal. 58. 10. The righteous shall rejoice when he seeth the vengeance.

But against all that hath been said of this point, it may be objected, that this is a hard and absurd Doctrine, may any man be saved that will, that desireth salvation? is there any man so mad that would not be saved? Do we not read of Balaans, Numb. 23. 10. and of sundry others, Mat. 7. 2 •… . and 25. 11. Luke 13. 24. that have desired to be saved, and yet have perished everlastingly?

I answer, it is true; and I say further, that if everyone that hath a kind of desire to be saved, might come to heaven, there would be but a few in hell. But this I say also, that none of all those have missed of salvation, or of saving grace that have desired it unfeignedly.

Five differences may be observed between the desires of those men, whose examples have been objected, and the desires of God's children.

1. They desire it not unfeignedly, because they desire it not earnestly: for they will take no pains to obtain it, nor use the means with any diligence: Pro. 13. 4. The sluggard lusteth, but his soul hath naught; and 21. 25. The desire of the slothfall slayeth him, for his hands refuse to work. They will forgo nothing for it. The rich Ruler seemed earnestly to desire salvation, Mar. 10. 17. but indeed he did not; there were other things he loved much better. When a man will pretend a desire to be saved, and yet will not leave his whoring, drunkenness, swearing, profaning the Sabbath, but hates to be reformed in these, and such like things, shall we say he doth unfeignedly desire it? No, no; they that seek him with their whole heart, will work none iniquity, but walk in his ways; saith David, Psal, 119. 2, 3. Contrarily, the godly's desire is earnest, Ye shall seek me, and find me (saith the Lord, Ier. 29. 13.) when ye shall search for me with all your heart.

2. They desire it not unfeignedly, because they desire it not constantly, but as by fits of an ague, and flashes of lightning: All their goodness is (as the Prophet speaketh, Hos. 6. 4.) as a morning cloud, and as the early dew it goeth away. Contrarily, the godly's desire is constant: My soul breaketh (saith David, Psal. 119. 20.) for the longing that it hath to thy judgments at all times.

3. They desire it not unfeignedly, because they desire it not seasonably, but put it off till the day of salvation, and time God hath set for their conversion, be past, when the Master of the house is risen up, and hath shut to the door, (as our Savior speaketh, Luk. 13. 25.) Whereas that which a man desireth unfeignedly and earnestly, he will seek presently and without delay. He, whose soul thirsteth after God, will seek him early, as David speaks, Psal. 63. 1. The Kingdom of God must be sought in the first place, Mat. 6. 33.

4. They desire it not unfeignedly, because they desire it only out of the slavish fear of God, and of his wrath, When their fear cometh as a desolation, and their destruction like a Whirlewind, (saith Solomon, Pro. 1. 27. 28.) then they call upon God, but he will not answer them, they seek him early, but find him not: Whereas, the godly desire it out of love to God, and his grace principally, as David did so earnestly desire to dwell in God's house, that he might behold the beauty of the Lord, Psal. 27. 4. And out of the love he bare to him for his goodness.

5. They desire mercy, but not grace, and freedom from their misery, which is the fruit of their sin, rather then from their sin, which is the root of their misery: They choose iniquity rather then affliction, as Elihu speaks, Job 36. 21. Whereas the godly desires as well grace, and power to repent, and to be delivered from the power of sin, as mercy and favor for the pardon of his sin. So did David, Psal. 51. 10. Create in me a clean heart, O God, and renew a right Spirit within me. Hearken unto me (saith the Prophet, Esa. 51. 1.) Ye that follow after righteousness, Ye that seek the Lord. No man seeks the Lord and his favor aright, but he only that followeth after, that is, doth earnestly and with his whole endeavor, seek and desire to lead a godly life.

Lecture the third, Feb. 14. 1608. JOHN IIII. X.

FOlloweth now the third part of the Text, viz. what the reason was, she begged not of Christ this water of life: She knew not that gift of God, and who it was that said unto her give me drink. By that gift of God, he meaneth himself, (as shall appear in the Doctrine;) and the words following are an explication of these words. As if he should say, If thou knewest that gift of God, that is, if thou knewest who it is that saith unto thee, give me drink, if thou knewest me, thou wouldest have asked, &c.

In the words three things are to be observed.

1. That he calleth himself that gift of God.

2. That he saith, the cause why she asked not the water of life of him, was for that she knew him not.

3. That he saith, if she had known him, she would have asked it of him.

First then, in that our Savior calls himself that gift of God, we learn, That Christ is a gift of God, yea the chief, the greatest gift, the principal fruit of his favor that ever God gave unto men. Many other excellent gifts he hath bestowed on men. A wonderful token of God's love to man it is, that he made all the creatures (whereof many are far more glorious and excellent then himself) for his use. This David (when he considered it) wondered at, Psal. 8. 1. 9. So the comfortable use of his creatures, and that gladness of heart, he giveth us, in the enjoying of them, filling our hearts with food and gladness, as the Apostle speaks, Acts 14. 17. Is also a great gift of God, and so Solomon calls it, Eccl. 5. 18. And yet a greater gift then these it is, that he makes us partakers of the divine nature, and gives us his spirit: The Apostle calls this an unspeakable gift, that the Corinthians were able to yield a voluntary submission to the Gospel; and to give cheerfully for the relief of the poor Saints, 2 Cor. 9. 15. And David, when he saw how willingly the people had offered to the building of the Temple, wonders at this grace and gift of God bestowed on them, 1. Chro. 29. 14. Who am I (saith he) and what is my people that we should be able to offer willingly after this sort? In a word, the gifts of God upon man, and the tokens of his favor to him are so many and so great, as no man is able to express them, Psal 40. 5. O Lord my God (saith David) thou hast made thy wonderful works so many, that none can count in order to thee thy thoughts towards us: I would declare and speak of them, but they are more then I am able to express.

Yet are none of them worthy to be named in comparison of this gift: the giving of his own Son to us, is a far more excellent gift, and token of his love, then all the rest. When the Prophet had spoken of the great joy of God's people, Esa. 9 3. They have rejoiced before thee, according to the joy of harvest, as men rejoice when they divide a spoil: He gives the reason of this joy, Verse 6. For to us a Child is borne, to us a Son is given. So the Apostle comparing Christ, and the benefits we receive by him, with Adam, and the damage we sustain by him: Rom. 5. Calleth Christ oft the gift of God, Verse 15. The gift is not so as the offense, for if through the offense of one many be dead, much more that grace of God, and the gift by grace: which is by one man, Jesus Christ, hath abounded unto many. And Verse 17. For if through the offense of one, death reigned through one, &c. So our Savior himself speaks of this, as of the greatest love that ever God shown or could show unto man: John. 3. 16. God so loved the world, that he gave his only begotten Son. And the Apostle John, 1 John. 4. 9. In this appeared the love of God towards us, because God sent his only begotten Son into the world, that we might live through him: and Ver. 10. Herein is love, not that we loved him, but that he loved us, and sent his Son to be a reconciliation for our sins.

The reasons, whereby this may appear to be the greatest gift that ever God gave man, are three.

1. In respect of the Lord's affection towards us, declared in this gift.

2. Of the benefit we receive by this gift, and the fruits and consequents of it.

3. The freeness of this gift. For the first, though Christ were more worth then ten thousand worlds, being in the form of God, and one that thought it no robbery to be equal with God, Phil. 2. 6. Though he were infinitely dearer to his Father, then any of our children can be to us. Mat. 12. 18. His beloved, in whom his soul delighted. I was daily his delight (saith he, Prouerb. 8. 30.) 〈1 page duplicate〉 〈1 page duplicate〉 Yet (as if we were of more worth and dearer unto him, then his only begotten Son) he gave him for us, and that he might express his love to us, he neglected him as it were, and withdrew his affection from him, Rom. 8. 32. He spared not his own Son: He caused him to take upon him the form of a servant, and to be of no reputation; Phil. 2. 7. to make us Kings, Apoc. 1. 6. 2 Cor. 8. 9. He being rich, for our sakes became poor, that we through his poverty might be made rich. So that in this, it may seem God hath respected and loved us above his own Son. 2. He caused him to be tempted by Satan, for forty days together, and that in the wilderness, (a place of great terror) Mark. 1. 17. And surely this was a far greater indignity, and reproach to be done to him, then it would be, to the greatest Empresse in the world, that she should be solicited, by the basest scullion or rogue in a kingdom, to commit filthiness with him: yea, he permitted him so far to the power of Satan: that he in those forty days carried the precious body of the Son of God, up and down at his pleasure: one while to the top of an high mountain, Luke 4. 5. Another while to a pinnacle of the Temple, Luk. 4. 9. And why did he thus give his own Son over thus far to the power of Satan? Surely to deliver us from the power of Satan: Hebrews 2. 15. So that in this respect also it may seem, he hath respected and loved us more then his own Son. 3. He poured shame and contempt upon him, greater then ever any creature endured. In his life oft he endured great contempt, but specially in his death, he died the shameful death of the cross; hanged between two thieves; both before and after his execution, so many reproaches and contempts were done to him, as no Chronicle can remember the like ever done to any malefactor: The whole band of the soldiers being called together, clothed him with purple; platted a crown of thorns, and put it about his head; and began to salute him, Hail King of the Jews: and smit him on the head with a reed, and did spit upon him, and bowing their knees, worshipped him (as the holy Evangelist recordeth, Mar. 15. 16. 19) We have known many notorious traitors and other malefactors executed, (as for example, the gunpowder-traitors, in whose death all good subjects had cause to rejoice) but did you ever know any so reproached and insulted over in their death, as Christ was? In which respect, the Prophet saith of him, Esa. 53. 2. He had no form nor beauty, he was despised and rejected of men, we hid as it were our faces from him, he was despised and we esteemed him not: and himself complained in the person of David (that was a type of him) Psal. 22. 6. I am a worm and not a man, a shame of men, and the contempt of the people. And why did God pour this contempt on his own Son? Surely to deliver us from that shame and confusion that did justly belong unto us, To us belongeth confusion of face, (O Lord) to us belongeth confusion of face, (saith the Prophet) Dan. 9. 7, 8. So that in this also it may seem the Lord hath respected and loved us above his own Son.

4. He made him to be sin which knew no sin, 2 Cor. 5. 21. As if from the soale of his foot to the crown of his head, nothing had been whole on him, but wounds and swellings, and sores full of corruption, as the Prophet speaks in another case, Esa. 1. 6. imputing to him, and (as it were) clothing him with all the drunkennesses, adulteries, murders, blasphemies, of all the Elect, througout the world. And why did he thus make him sin? surely to make us free from all sin, thas we might be made the righteousness of God in him, 2 Cor. 5. 21. So that in this also it may seem the Lord hath respected and loved us more then him.

5. Lastly, he made him a curse for us, Gal. 3. 13. so as (for a time) nothing could be seen on him, but the curse of God; no sign of his favor at all. He was in the garden in such sorrow and fear, as that he was fain to desire poor weak men to watch with him, Mat. 26. 36. and that he shed many tears, cried out and roared with strong cries, Heb. 5. 7. and sweat water and blood, Luke. 23. 44. and upon the Cross, the curse of God was so heavy upon him, that he cried, Mat. 27. 46. My God, my God why hast thou forsaken me? so that that which is said in another case, of the Church, Lam. 1. 12. that might our Savior have said at that time, Behold and see if there be any sorrow like unto my sorrow which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce wrath. And why was he thus accursed? Surely he was made a curse for us, that the blessing of Abraham might come upon us, saith the Apostle. Gal. 3. 13, 14. he endured the sorrows and terrors of hell, that we might be brought to the joys of heaven. So that in this also, it may seem, the Lord hath respected and loved us more then his own Son.

Let no man think, that I have strayned myself, to amplify this matter more then needed; no, if I had The tongues of men and Angels, I were not able, suficiently to express unto you; the love of God to man in bestowing this gift: and therefore the Apostle saith, the Angels wonder at, and desire to pry into this mystery, 1. Pet 1. 12. Yea the Prophet saith, that the Lord himself (a wondering at his own love in this gift) shall call Christ's name wonderful, Esa. 9, 6. The Lord might have forborne to create us; or when we were created, he could have preserved us from falling: and when we were fallen, he could without this cost (this gift and price) have redeemed us; but then he should not sufficiently enough have declared his love to mankind.

The second reason whereby this may appear to be the greatest of all gifts, is in respect of the benefit we receive by the gift, and the fruits and consequents of it.

For first, whereas all worldly benefits, yea and many excellent gifts of God's spirit also a man may enjoy and perish with them; as Esau, Saul, and Judas did, this whosoever receiveth can never perish, Job. 3. 16. whosoever believeth in him, shall not perish but have life everlasting.

2. All other gifts and benefits proceed from this, as from their fountain, or else they are no blessings, nor can do us any good. Earthly blessings we have no title to, neither can they do us any good, without we have him also, and them for him, and his sake, him hath he appointed heir of all things, saith the Apostle, Heb. 12. and God hath created them to be received with thanksgiving (saith he, 1. Tim. 4. 3) of them which believe and know the truth; nor spiritual blessings neither, he hath blessed us with all spiritual blessings in heavenly places in Christ, saith Paul, Eph. 1. 3. in which respect also the Apostle saith, that for all blessings we must give thanks to God the Father by him, Col. 3. 17. and Heb. 13. 15. By him let us offer the sacrifice of praise to God continually.

3. If we have this gift, we may be sure, never to want any other blessing that shall be good for us, how shall he not with him also, saith the Apostle, Rom. 8. 32, freely give us all things? and so saith our Savior also, Mat. 6. 33. seek you first the Kingdom of God and his righteousness, and all these things shall be added unto you.

The third reason whereby this may appear to be the greatest of all gifts, is in respect of the freeness of this gift. This gives great price and value to every gift; the more free it is, the more it is esteemed. Now of all the gifts that ever God bestowed upon man, this was the freest gift.

First, nothing (neither the good works he fore-saw we should do, nor the faith he fore-saw we should have) moved him at the first to find out this way for our salvation, and to purpose to bestow this gift upon us, but his own good pleasure only and free grace, He predestinated us unto the adoption of children by Jesus Christ unto himself, saith the Apostle, Ephe. 1. 5. according to the good pleasure of his will.

2. Nothing moved him to give and bestow this gift upon us, but his own good pleasure and free grace: for what was there in them, upon whom he b •… stowed it, to deserve it by? Consider who they were. He bestowed not his gift only upon some rare persons for their piety and holiness, as Abraham, Job, Mary (though if he had, it had been free enough, for there was nothing in them to deserve it) but upon us all, Rom. 8. 32. upon the world, John. 3. 16. and what could there be in the world to deserve such a gift, 〈◊〉 . John. 5. 19. The whole world lies in wickedness. It is therefore to be observed, that the Lord (that the freeness of this gift might be the better acknowledged) sent his Son at that time, when all things in the Church and Commonwealth, amongst his own people, were most corrupt and out of order. This greatly amplifies the love of God in this gift, Rom. 5. 8. God commendeth his love towards us, in that when we were yet sinners (and enemies also, ver. 10.) Christ died for us.

Thirdly, nothing he requires at our hands for the making of this gift our own, but only that we should feel the need of it, and receive it at his hands. He cries, Esa. 55. 1. Hoe, everyone that thirsteth come, and John. 1. 12. as many as received him, to them he gave power to become the Sons of God.

The Use of this doctrine is.

First, to teach us not to rest contented, nor to bless our selves, in any blessing or token of God's favor we have received, till we be assured, that God hath given us his own Son. This is the only sound cause of joy, Esa. 9. 3. 6. esteem basely of all other things in comparison of this, as Paul did Phil. 3. 8. no other blessing may give us just cause of joy but this only, Luke. 10. 20. in this rejoice not, &c. but rather rejoice because your names, &c. for this is the only certain and infallible argument of God's favor, no outward thing can assure thee of it. No man knoweth either love or hatred, by all that is before them, all things come alike to all, saith Solomon. Eccl. 9. 1, 2. Esau had all outward blessings, in far greater plenty then Jacob had, and yet (as it is said, Mal. 1. 3. Rom. 9. 13.) God hated him. Then only shall we be truly thankful to God, and love him heartily, when we can be persuaded he hath so loved us, as to redeem us by his Son from hell, when we can say to him, as David doth, Psal. 86. 12, 13. I will praise thee, Oh Lord my God, with all mine heart, and I will glorify thy Name for evermore. For great is thy mercy toward me, and thou hast delivered my soul from the lowest hell.

2. To confirm us against desperation. Hath the Lord so loved the world that he gave his Son to that end, that whosoever &c. (not excepting, nor excluding thee, but offering him universally) John 3 16. 2. Yea commanded that to thee in particular, in the Ministry of the Gospel he should be offered, Mark 16. 15. Preach the Gospel (saith he) to every creature. 3. Yea, commanded thee in particular, to believe that he belongs to thee, that he died for thee. 1. John 3. 23. This is his commandment that we should believe &c. 4. Requiring nothing at thy hands, to make this gift thine own, but only to accept and take it at his hands, John 1. 12. 5. So desirous, that thou mayst have the benefit of this gift, that he hath revealed in his word, that of all thy sins and rebellions, he takes this for the worst, and accounteth it the most heinous, if thou wilt not believe, and take this gift of him. The Holy Ghost shall convince the world, saith our Savior himself. John. 16. 9. Of sin, because they believe not on me, and wilt thou yet doubt, that he loveth thee not, wilt not thou believe, that he meaneth as he saith? and that in this inestimable love of his, he had respect unto thee, as well as unto any other.

3. To teach us to inquire, how we may know, that this gift belongeth to us; the rather, because it is certain, it belongs not to all. John. 17. 9. I pray not for the world, no, not to all that pretend title to it, and seem very that it is theirs. Mat. 7. 21. Not everyone that saith Lord, Lord, shall enter into the Kingdom of heaven.

Three notes we shall try by, whether we have indeed received this gift.

1. No man ordinarily comes to Christ till the law hath schooled him, and brought him to Christ: Gal. 3. 24. till then we are like the Laodiceans, Revel. 3. 17. we say that we are rich, and increased with goods and have need of nothing; we know not that we are wretched and miserable, and poor, and blind, and naked, till then we are so proud that we will never crave, nor stretch out, or open our hand to receive this gift: First we must be poor in spirit and mourners for that, before ever we can hunger and thirst, &c. as appeareth by our Saviors gradation, Mat. 5. 3. 4. 6.

2. So soon as we have received Christ, we have received also the Spirit of Adoption. Rom. 8. 15. And as so soon as he was in the ship, all was calm and quiet: Mat 14. 32. so shall we find that upon the receiving of Christ our hearts will be at peace: Rom. 5. 1, Being justified by faith we have peace with God.

3. So soon as we have received Christ, we have received also the Spirit of sanctification. 2. Cor. 5. 17. If any man be in Christ, he is a new creature. And howsoever a man may receive all other gifts from God, and never love him; but even set their mouth against the heavens, as the Prophet speaketh, Psal. 73. 9. Yet, this can none receive, but he shall love the Lord dearly, and study how to honor, and show himself thankful unto him. See this in David, Psal 18. 1. I will love thee O Lord my strength; 2. the Lord is my God, &c. and Psal. 116, 1. I love the Lord, because he hath heard my voice and my supplications, and the occasion of those supplications, the hearing whereof made him so to love the Lord, he expresseth, verse 3. The sorrows of death compassed me, and the pains of hell got hold upon me, I found trouble and sorrow. He that hath truly felt (being schooled and nurtured to it by the ministry of the Law) his own miserable estate by nature, and hath received by faith this assurance, that Christ hath ransomed him from it; (hath received this gift) cannot choose but love the Lord dearly for it.

Lecture the fourth, Feb. 21. 1608. JOHN IIII. X.

THe last day, beginning to speak of the cause that our Savior giveth, why this woman did not ask of him the Water of life (which was the third general part of this text) she knew not that gift of God, nor who it was that said, &c. I told you, there were 3. points to be observed in these words. 1. That he calleth himself that gift of God. 2. That he saith, the cause why she asked not this Water of life of him, was for that she knew him not. 3. That he saith, if she had known him, she would have asked it of him. The first •… f these three points we finished the last day, and learned from it, that Christ is the chief, the greatest gift, the principal token of his love, that ever God gave unto men. It followeth now, that we come to the two last points:

• 1. That he saith, the cause why she asked not, was that she knew him not.
• 2. That he saith, if she had known him, she would have asked.

In the first we must observe, that our Savior saith, the cause why this woman made no use of him, made no reckoning of that Water of life, which he had to bestow, was for that she knew him not: and from thence we learn: That ignorance is a chief cause of all profaneness, and contempt of God's grace.

This we shall find noted of them that have been notoriously profane; the reason why they refused to serve God, and asked what profit they should have by praying to him, is said to be this, that they knew him not, for so they said, Job 21. 15. Who is the almighty, &c. and Psal. 10. 4. When David had said, the wicked is so proud that he seeketh not for God, he giveth this for the reason, he thinketh always there is no God. Neither is it so only with notorious Atheists, but with every natural man, even the ciuillest man in the world, whom you see careless in religion, and a contemner of grace, his ignorance is the cause of it. The cause why the heathen did not call upon God, Psal. 79. 6. is said to be this, that they knew him not, Rom. 3. 11. There is none that understandeth, there is none that seeketh God, Eph. 4. 18. What makes all the Gentiles strangers from the life of God? Having their understanding darkened, they are strangers from the life of God, through the ignorance that is in them.

If men knew, and were persuaded of the comfort that is to be found in godliness, and the reward thereof, they could not but desire and love it. So men fear not hell, for that they fore-see it not, if they could see that pit open, if they knew and believed the torments that the damned do endure in it, they would certainly fear it, and the way that leadeth to it.

The reason of the Doctrine is evident, even in nature, for the will and affections are moved by the understanding; that sits at the stern in the soul of man. A man can neither fear, nor love, nor desire, nor hate, nor joy, nor grieve, for anything, but according to the apprehension he hath of it in his understanding. That is the reason, why the Scripture imputes all the sins of God's people, to the error of the mind, all their sins are called the errors of the people, Heb. 9. 7. As at the first Satan drew Eve to sin by deceiving her, 1. Tim. 2. 14. So hath he done all her posterity ever since. Sin deceived me, saith the Apostle, Rom. 7. 11. Therefore the Lord in his word makes it the first and greatest work of grace to reform the mind and understanding: Rom. 12. 2. Be ye changed by the renewing of your mind. Col. 3. 10. The new man is renewed in knowledge. And there is great cause why this should be acknowledged to be so, because the imaginations, and thoughts, and conceits of the mind, are, as the Apostle calls them, 2. Cor. 10. 4. 5. Those strong holds, and those high things within us that are exalted against the knowledge of Christ. Yea, knowledge is the root and fountain of all other graces, 2. Pet. 1. 2. Grace be multiplied unto you through the knowledge of God, and Vers. 3. His divine power hath given us all things that pertain to life and godliness; through the knowledge of him that hath called us to glory and virtue.

The first use of this doctrine is, to persuade every man of the evil and danger of ignorance, of the great necessity of seeking the knowledge of God's Word. Shall all men think it necessary to take pains for skill and knowledge how to live here, and shall any be so far given up to a reprobate mind, as to think there is no danger to live in the ignorance of God's Word? that there is no pains nor care to be taken for attaining the knowledge of God's Word? Yet (because many are of that mind) I will in few words endeavor to show them the danger of this ignorance.

1. He that wanteth the knowledge of God's Word, can neither have true patience, nor comfort, nor hope in any affliction, Rom. 15. 4. Through patience and comfort of the Scripture, men come to true hope; Experience teacheth this; that all ignorant men like to Felix, Act. 24. 25. are apt to tremble, (when once the conscience is awakened) at the very thought of death and judgment. That made David say, Psal. 94. 12. Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law. As if he should say, it is a great happiness for a man that is in affliction to have understanding, and to be instructed by the Lord in the knowledge of his Word.

2. He that wanteth the knowledge of God's Word, is still in the power and dominion of Satan, as is plain by that speech of Christ unto Paul, Act. 26. 18. I send thee (saith he) to turn them from darkness to light, and from the power of Satan unto God. In which respect also Satan is called, Eph. 6. 12. the Ruler of the darkness of this world, Satan leadeth such whither he will, 2. Tim. 2. 25. 26. And (as the Proverb is, the blind swalloweth many a fly) so certainly such swallow many a great sin, without any scruple or remorse for it.

3. He that wanteth the knowledge of God's Word, can never go to heaven; but must needs perish eternally; God brings all to heaven by knowledge, he will have all men to be saved (saith the Apostle, 1. Tim. 2. 4.) and to come unto the knowledge of the truth. God hath said, none that want knowledge, shall come there, My people perish for want of knowledge saith the Lord, Hos. 4. 6. Yea God hath sworn it, They have not known my ways (saith the Lord) Psal. 95. 10. 11. Unto whom I sware in my wrath that they should not enter into my rest.

But because men have many fig-leaves to cover their shame in this point, and many conceits, whereby they bless themselves, against all that may be said against them for their ignorance. I will show you how the Holy Ghost in the Word, drives them by all their shifts, and thrusts them out of their starting holes.

1. One blesseth himself in this; that though he have no Scripture-learning, yet he is just in all his dealings with men, and leadeth as honest and unblameable a life as the best. Yea, but the Scripture saith, thou must join to thy virtue knowledge, or it is nothing worth, 2. Pet. 1. 5.

2. Another in this, that he hath more then so; he hath not only civil honesty, to commend him to men; but he useth also to pray, and show devotion toward God: yea, but the Scripture saith, thy prayer can do thee no good, while thou art void of the desire of knowledge, it is but the sacrifice of fools, Eccl 5. 1. Pro. 28. 9. He that turneth away his ear from hearing the law, even his prayer shall be abominable.

3. Another in this, that he thanks God he hath a good mind, a good meaning, and intent to please God, as good and as upright an heart toward God, as the best: but the Scripture saith, the man that wants knowledge, cannot have a good mind nor a good meaning, Pro. 19. 2. Without knowledge the mind is not good.

The Scripture teacheth us, that uprightness of heart and knowledge are inseparable, there can be no uprightness of heart, where there is no knowledge: their good meanings and intentions will not bring any to heaven. The true Religion and way to heaven, is called the way of understanding, Pro. 96.

4. Another blesseth himself in this, that yet this is his comfort, that Christ died for sinners, and he trusts to be saved by Christ, though he care not for the means of knowledge, he saith with them, 1. Cor. 1. 12. I am neither of Paul, nor Apollo, nor Cephas, I depend not on, nor care for any Ministry, I am of Christ. But the Scripture saith, that no man can say that he is in Christ, till he have knowledge, John. 12. 46. I am come a light into the world, that whosoever believeth in me, should not abide in darkness. No man can be justified by Christ, or obtain any benefit by him that is void of knowledge, By his knowledge shall my righteous servant justify many, saith the Lord, Esa. 53. 11.

5. Another ignorant man comforteth himself in this, that yet God is merciful: and he trusteth to be saved through God's mercy. But the Scripture saith, none shall have benefit by God's mercy, that is void of knowledge, Oh continue thy loving kindness to them that know thee, saith David, Psal. 36. 10. Esa. 27. 11. It is a people of no understanding, therefore he that made them will not have mercy on them.

6. Another in this, that he hopes, God will not look, that he should have this knowledge of the Scripture; for he through his education and age is unlearned, and simple, and unable to learn. But the Scripture saith, He that is skillful and wise enough in the things of this life, and can understand and bear away other things (as ballads and foolish songs) and yet is too weakeheaded to conceive in any measure of the Word of God, shall never be excused by his simplicity before God; He that is wise to do evil, but to do good hath no knowledge, as the Lord complaineth, Ier. 4. 22. Yea, how simple soever thou art, if thou hadst the fear of God, and an honest heart, thou mightest attain to the knowledge of the Word: for in this very point the Scripture hath an excellency above all other learning, Pro. 1. 4. Psal. 119. 130. It gives understanding to the simple.

If this beso; how miserable is the state of the most of the people in all places of the land? Surely such, as if we had the same mind in us that was in Christ; it would make our bowels to yearn within us as his did, Mat. 9. 36.

For first, they are extremely ignorant, and it may be said of them, as Acts 17. 23. They worship an unknown God, they worship the true God ignorantly. Examine them, and ask whether they know themselves to be sinners, they will answer (in general it may be) all men are sinners. But try them in particular, and you shall find that they know not what sin is, they know not any commandment which they have broken. Ask them whether they be assured that they shall be saved; their answer will be no, none can be sure; but they hope well. Ask them how they hope to be saved, some will answer by their good deeds; others by God's mercy. Tell them that God is just, as well as merciful, and ask them how they hope to have his justice satisfied: their answer will be, they cannot tell, they are not learned.