Lectures Upon John 4

Lecture the fifth, Feb. 28. 1608.

WE have already heard that in the third part of this Text, (viz. the cause why this woman of Samaria asked not of Christ the water of life, She knew not that gift of God, and who it was that said unto her, give me drink,) three points were to be observed.

First, that Christ calleth himself that gift of God.

Secondly, that he saith, the cause why she made no use of him, was for that she knew him not.

Thirdly, that he saith, if she had known him, she would have asked of him, and he would have given her the water of life.

Of these three points, the two first we have already handled. Now it remaineth that we come to the third and last.

Whereas therefore our Savior saith of this woman that was a Samaritan, and one of the worst of all the Samaritans) that if she had known that gift of God if she had known him, she would have made use of him, even this use; she would have asked of him the water of life. We learn, That whosoever knows Christ aright, cannot choose but feel in himself the want of grace, and earnestly desire it.

This Doctrine, and this speech of Christ, upon which it is grounded, at the first hearing, may seem strange and incredible; for certain it is, many have knowledge; that neither have grace, nor any true desire of grace: but are as ungracious men as live in the world, and that makes the Apostle to speak so contemptibly of knowledge, We know (saith he, 1 Cor. 8. 1.) that we have all knowledge; knowledge puffeth up.

Yea, 2, A man may have the knowledge of the Scriptures, and of those holy things that are contained in them (which of all knowledges is the most excellent, I have more understanding (saith David, Psal. 1 19. 99.) then all my teachers: for thy testimonies are my meditation.) and yet be void of all grace, and all desire of grace too, John. 7. 48▪ 49. The people that knew not the Law, had more desire of grace then the learned Pharisees.

3. A man may even have the knowledge of Christ, and yet be void of grace; Satan himself wants not the knowledge of Christ, as appears, Mar. 1. 24. Yea the most certain and undoubted knowledge, for he believes also, I am. 1. 19.

4. Yea, there is a kind of kingdom, which (of all the corruptions that are in the nature of man) is the greatest impediment, and bar unto saving grace, Rom. 8. 7. The carnal mind (and wisdom of the flesh) is enmity against God, for it is not subject, &c. Esa. 47. 10. Thy wisdom and thy knowledge it hath perverted thee. In which respect it is noted as a wonder, Act. 6. 7. That a great company of the Priests were obedient to the faith.

But this knowledge which I have now spoken of, is not true and sanctified knowledge; but knowledge falsely so called, as the Apostle speaks, 1. Tim. 6. 20. Wonder not, that that which the Scripture calleth knowledge, I deny to be true knowledge; for so doth the Holy Ghost in many places. Our Savior Mat. 11. 25. speaks of some that were wise, and men of understanding (in the Scriptures he means) and yet the mysteries of God's Kingdom were hidden from them, and Paul, 1. Cor. 8. 1. 2. Speakes of some, that have knowledge, and yet know nothing as they ought to know. And though it be said of all the Jews, Rom. 2. 18. That they knew the will of God, and approved the things that were excellent, in that they were instructed in the law, yet doth the Lord oft complain of the Jews, that they had no knowledge. Hos. 4. 1. 6. Rom. 10. 2.

But he that knoweth Christ aright, cannot choose but feel in himself the want of grace, and earnestly desire it. See the proof of this in the description our Savior maketh of a true Christian, Mat 5. 3. 6. (he is poor in spirit; he mourneth, for that he is meekened and humbled thereby; he hungereth and thirsteth after righteousness) and in the experience of all that have best known Christ and have been most assured of God's favor in him. David knew Christ well, and see what want of grace he felt in himself, and the desire he had of it, As the Hart brayeth for the rivers of water, so panteth my soul after thee O God, Psal. 42. 1. Paul knew Christ well, and see the feeling he had of the want of grace in himself, and desire he had to it. To will is present with me, saith he, Rom. 7. 18. q d. I would fain do better I would fain have more grace, and verse 24. ô wretched man that I am, who shall deliver me from the body of this death? q d. how fain would I be delivered from this corruption that cleaveth so unto me. And Phil. 3. 10. he professeth his earnest desire was to know Christ and the power of his resurrection: that is, to know him better and better every day.

The reason why, men that before felt no want of grace in themselves, when once they know Christ aright, fe •… le the want of nothing so much, hunger and thirst after nothing so much as God's grace, is this; that, 1. their regeneration (as well as their knowledge) is imperfect, 1. Cor. 13. 9.

2. The true knowledge of God, is like unto the light, yea to a maruallous light, 1. Pet. 2. 9. and the nature of light is to discover and make all things manifest, Eph. 5. 13. and consequently they that have most grace and saving knowledge in them, must needs discern better the want of grace in themselves, then they that want grace can do.

The use of the Doctrine is, first to kindle in us a desire of saving knowledge, and an earnest endeavor to obtain it by the use of all the good means God hath appointed.

For first, as a man can have no assurance of his Election, till he feel that the Lord doth effectually call and convert him, and so execute his eternal decree of electing him within himself: so this is one of the first works of God's grace, whereby a man shall perceive that he is actually elected, when God works knowledge in him, and an endeavor to increase in knowledge, Hos. 6. 2. After two days he will reuine us, and in the third day he will set us up, and we shall live in his sight. ver. 3. Then shall we have knowledge, and endeavor our selves to know the Lord, Hast thou no knowledge? no endeavor after knowledge? surely God hath not yet begun to revive thee, but thou remainest dead in thy sins, Psal. 67. 1. 2. When God once begins to be merciful unto us, and to cause his face to shine upon us, then shall his ways and saving health be made known unto us.

2 Knowledge is the foundation of all other graces, if our faith, zeal, love, &c. be grounded upon knowledge, they will last and abide, as the house built upon the rock; but if we have never so good and holy affections, they will be of no continuance, unless they be grounded upon knowledge, yea proportionable to the measure of saving knowledge, is the durableness and comfort of all other graces, 2. Pet. 1. 2. Grace and peace be multiplied to you, by the knowledge of God and of Jesus Christ our Lord, & ver. 3. According, as his divine power hath given us all things that pertain unto life and godliness, through the knowledge of him that hath called us unto glory and virtue. That is the reason of this fervent prayer Paul makes, Col. 2. 2. That their hearts might be comforted, and they knit together in love, and in all riches of the full assurance of understanding, to know the mystery of God the Father, and of Christ. So that if thou endeavor not to increase in knowledge, all thy good affections will vanish as the morning dew, when they should stand t •… ee in most stead.

3. Knowledge bringeth with it all other saving graces; so that he that hath true and sanctified knowledge, shall be sure to want no grace that is needful for his salvation, John 17. 3. This is life eternal to know thee.

In which respect, you shall see, how singular a blessing and token of God's favor, David esteemed the knowledge of the word to be, by his so frequent and fervent prayers he makes to God for it, Psal. 25. 4. 5. 8. 9. 12. 14. and in sundry other places of the Psalms.

What shall we say to them then that care not for knowledge, use no means to obtain it, read not, hear not, or if they do, do it not ordinarily, or i •… •… hey do that, do it not with any care to profit in knowledge by that they hear or read; surely they are far from salvation, as David pronounceth, Psal. 119. 155. and how well soever they think of themselves, the Holy Ghost pronounceth them to be profane Atheists and contemners of God. They that do thus profess in their lives that they desire not the knowledge of his ways, they have said in their hearts, unto God: Depart from us, who is the Almighty, that we should serve him. Job. 21. 14. 15.

2. Use, is for them that persuade themselves they have knowledge; that seeing we have heard, there is a knowledge that is common to many a reprobate, and will do a man no good, but much hurt; and there is a knowledge, that is proper to the elect, and a certain sign of God's favor and unchangeable love: that therefore we rest not in this, that we have knowledge, but seek for saving and sanctified knowledge, and examine our selves well whether we have yet attained to this knowledge that accompanieth salvation, yea or no. I will therefore give you, out of God's word, certain notes whereby you may discern it, and they may be referred to three heads, for saving knowledge, the knowledge of the elect, may be discerned from the knowledge, that may be in the reprobate. 1. By the efficient causes. 2. By the effects. 3. By the properties of it.

The efficient causes of it are four. 1. The Spirit of God is the only worker of it, no wit, nor means, nor study can work it, but the Spirit of God is the only worker of it: John 6. 45. it is written, they shall be taught of God. And in that respect no man is capable of it, but he that hath the Spirit of God. Psal. •… 5. 4. The secret of the Lord is with them that fear him, and he will show them his Covenant. 2. It is not attained, but by the hearing of the word ordinarily. By reading, and other means, I deny not, but a man may attain to a great measure of knowledge, but the least measure of saving knowledge, of that knowledge that may yield him sound comfort, no man can (ordinarily) attain to, but by hearing: 1. Cor. 1. 21. It hath pleased God, by the foolishness of preaching, to save men. The glory of the Lord his power, and justice, sufficient to make us to fear him servilely may be seen elsewhere, but the beauty of the Lord, which may make him amiable to us (the comfortable knowledge of God) is to be seen nowhere, but in the Temple, and in this ordinance of his, the ministry of his word. Psal 27. 4. 3. It is gotten by earnest prayer; the man that never prayeth, may attain to knowledge, but (say he have the best means, the best ministry) he shall never attain to the least measure of sanctified knowledge, if he use not to pray heartily for God's blessing upon the means. Prov. 2. 3. 5. If thou criest after knowledge, then shalt thou understand, &c. that made David to cry to God so earnestly for this, Psal. 119. 18. 4. It is confirmed by experience, Psal 119. 140. thy Word is proved most pure, and thy servant loveth it, Rom. 12. 2. Be ye changed by the renewing of your mind, that ye may prove what that good and acceptable and perfect will of God is. This is that knowledge Job got by his afflictions, Job 42. 5. Now mine eyes seeth thee, saith he. This is that spoken of, Ier. 32. 8. Then I knew that this was the word of the Lord, he knew before, but experience now added to the certainty of his knowledge.

The effects whereby saving knowledge is to be discerned from the other, are three.

1. It puffeth not up a man as other knowledge doth, 1. Cor. 8. 2. but makes him to have a lowly conceit of himself; because he discerneth much more ignorance then knowledge in himself. The cause why the Laodiceans were so well conceited of themselves, was, for that their eyes were not opened, Apoc. 3. 17, 18. Experience showeth this to be true in the best of God's servants, and such as have most profited by the word, they are humble minded, and ever complaining of their own ignorance, surely I am more brutish then any man, saith Agur, Pro. 30. 2. 3. and have not the understanding of a man, I have neither learned wisdom, nor have the knowledge of the holy.

2. It resteth not in the brain, but worketh upon the heart and affections, Esa. 51. 7. Ye people that know righteousness, in whose heart is my law. This light is not like that of the Moon, but of the Sun, that not only giveth light, but warmeth and quickeneth everything. Paul prayeth their love might abound in all knowledge, and in all feeling or judgment, Phil. 1. 9. No man truly knows God with a sanctified knowledge, but he loves him also, and thus are these two graces coupled together, Psal. 91. 14. Because he hath set his love upon me. thereforewill I deliver him. I will set him on high, because he hath known my name No man truly knows God with a sanctified knowledge, but he also putteth his trust in him, Psal. 9 10. They that know thy name, will put their trust in thee.

3. It worketh reformation of heart and life, Job 28. 28. To depart from evil is understanding, 1. John. 2. 3. Hereby we are sure that we know him, if we keep his commandments, and verse 4. He that saith, I know him and keepeth not his commandments, is a liar: and verse 11. He that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes. Therefore it is said of the sons of Eli, 1. Sam 2. 12. That they knew not God.

4. It makes men strong to resist and stand against temptations, Prov. 24. 5. A wise man is strong, yea a man of knowledge increaseth his strength.

The properties of saving and sanctified knowledge are two.

1. It is clear and certain, not confused and doubtful, 1. Cor. 2. 15. He that is spiritual judgeth all things, yet he himself is judged of no man: he is soe certain, that no contrary judgment or censure of any man, can make him to alter his judgment. So 1. John. 2. 27. Ye need not that any man teach you, but as the same anointing teacheth you of all things.

2. There is no satiety in it, but the more a man hath of it, the more he doth desire it. As a new borne babe (saith the Apostle, 1. Pet. 2. 3) he desireth the sincere milk of the word that he may grow thereby. A wise man (saith Solomon Pro. 1. 5.) will hear and will increase learning, Apollo Acts. 18. 24. 26. though he were already mighty in the scriptures, and able to teach diligently the things of the Lord, yet was glad to have the way of the Lord taught and expounded unto him more perfectly by Aquila & Priscilla. And how earnest is David himself (a man endued with more then an ordinary measure of knowledge, as appears by that which he saith of himself, Psal. 119. 69, 100.) yet how earnest, I say, is he oft with (God) that he would give him more knowledge, Psal 119. 18. 26. 27. Every thing by nature doth desire to increase in that good, wherewith it is already endued; yea the more it hath of it, the more it doth desire, because it feeleth so much the more the sweetness of it; as so we see, that none are so desirous of riches as the richest, of knowledge as the best learned. And so is it in saving and sanctified knowledge also, he that hath it indeed, cannot choose but desire to increase it.

THE SIXT LECTURE, ON MARCH VII. MDCVIII.

W E have heard in the former Verse, how our Savior did take occasion upon this Woman's refusal to give him a little water to drink; both to make himself known unto her, and to speak, and make offer unto her of a better water, that he had to bestow upon her. In these words is set down a reply that the woman maketh unto this speech of his: for, she not understanding his meaning, but thinking that he had spoken of material water, reasoneth against him after this manner. The water thou speakest of, is either the water of this Well, or some other better then this: but I cannot see, how thou shouldest give me any of the water of this Well, because thou hast nothing to draw with, and the Well is deep. And as for any other water that is better then this; I cannot see how thou shouldest come by it; for Jacob our father gave us this Well, and this was the best water he could give: for it was the same that himself, and his children, and his cattle did drink of; and howsoever thou speakest of thyself, as if thou wert some rare and excellent man, yet is it possible that thou shouldest be greater then Jacob?

So that there are two parts of this Text, as there be two reasons why she could not understand nor believe that which Christ spake.

1. The reason why she could not perceive and believe that he could give her of the water of that Well; he had no means, Verse 11. Thou hast nothing to draw with, &c.

2. The reason why she could not perceive or believe, that he could give her any better water then that, she thought he could not be greater then Jacob, Vers. 12. Art thou greater then our father Jacob?

Now, before we come to these parts, this is generally to be observed out of her whole answer, that though she had now begun to feel such a divine power, as had wrought some change in her mind and affections, yet she cannot understand Christ, but refuseth and reasoneth against this gracious offer that he had made unto her. That God's grace began to have some work in her, it may appear in that she being a Samaritan, and so wicked a woman also. 1. Doth not answer him scornfully and tauntingly, after this manner; if thou have such water to bestow, why askest thou water of me to drink? 2. She doth not utterly reject his speech of the water of life that he had to bestow, as ridiculous and incredible, but doubts of it only, and cannot see how it should be. 3. She calleth him Sir, which is a title of reverence, as we shall see, 1. Pet. 3. 6. in Sarah's speaking unto Abraham. And yet for all this, that God had begun some work of grace in her, see the marvelous blindness and perverseness of nature that appeared in her: for first, though she might well perceive by many reasons, that he could not mean material water; for 1. She had no need of that. 2. She saw he had no means to give her that. 3. She heard him speak of himself, as of some rare and extraordinary person; yet she understands him of material water. Secondly, she reasoneth and struggleth against that offer that he makes unto her, and that work that God's grace had begun in her.

Whence we learn: That no man by nature can do anything to further or help forward his own conversion, but he doth all that he can to hinder and withstand it. The truth of this doctrine we shall discern in three points, all which we have an example and experiment of in this poor woman.

1. The natural man hath in him no desire of grace, nor the means of grace, never thinks of it, till God by his word make offer of it unto him. Though he be in extreme misery, he perceiveth it not, nor once thinks of any way to come out of it, but is well persuaded of his own estate. See the experiment of this in this poor woman: though she were a most filthy and loathsome wretch in God's sight, not only by nature, but by that lewd life she had led; and God in his gracious providence had now sent Christ unto her, that had the water of life to bestow upon her; and (by the absence of the Disciples) had given her such an opportunity to have opened her mind unto him, yet she makes no use of him, never asks of him the water of life.

And this is the state of every man by nature. There is none that seeketh God, Rom. 3. 11. I have been found of them that sought me not, and I said, behold me, behold, &c. Esa. 65. 1. Though the means of grace be never so near him, though he have never so good opportunity given him of God, to make use of the means of grace, yet can he not do it, A price is put into his hand to get wisdom, and he hath no heart to it, as Solomon saith, Pro. 17 16. Nay, he feels no need of grace, nor of the means of grace, for he is well persuaded of his own estate, Reu. 3. 17. he saith, He is rich, and increased in riches, and hath need of nothing: see this in Paul before his conversion, I was alive without the law, saith he, Rom. 7. 9. Though he neither have knowledge, nor will take pains for any, yet is he persuaded that he hath knowledge enough, Pro. 26. 16. The Sluggard is wiser in his own conceit, then seven men that can render a reason.

2. When God by his Word doth make offer of his grace unto him, the natural man cannot perceive it. Our Savior began to make himself known unto this woman, and makes offer to her of the water of life, but she understands him not. And this is the state of every man by nature, 1. Cor. 2. 14. He cannot know them, because they are spiritually discerned. Even they that have otherwise the best capacities, are strangely sottish and blockish in conceiving the things belonging unto God's kingdom, John. 1. 5. The light shined in the darkness, and the darkness comprehended it not. Christ speaks of the eating of his flesh, and drinking of his blood; his hearers understood him (as Papists now do) of eating him corporally, John. 6. 53, 60. yea, see an evident proof of this, in such as the Lord had begun grace in. See it in Nicodemus, a master and teacher of Israel, when Christ spake to him of the necessity of regeneration, he thought he had meant that a man must enter the second time into his mothers womb, and be borne. And when our Savior had explained himself, that he spake not of a corporal regeneration, but of a spiritual, he judged his Doctrine to be most absurd and incredible, How can these things be, said he, John. 3. 4. 9. See it in the Elect Disciples; when Christ had bidden them Beware of the leaven of the Pharisees and Sadducees, they understood him of material leaven, Mat. 16. 7. Though Christ had often and plainly taught them the Doctrine of the Resurrection, Mat. 16. 21. and 17. 23. and 20. 19. And they were a great while the ordinary hearers of so excellent a Teacher, and had also the benefit of private conference with him, yet see how far they were from understanding it, John •… 0. 9. And if they were so blockish, whose eyes the Lord had begun to open, and in whom his grace had already begun to work, how great must the blindness and sottishness of the mere natural man needs be? So that the calling of everyone of God's Elect may be fitly resembled by the Lord's calling of young Samuel. Three times the Lord called him, and he perceived it not, but thought it had been only Eli's voice, 1. Samuel 3. 10. Thus did Samuel (saith the Text) before he knew the Lord, and before the Word of the Lord was revealed unto him. And so may it be said of the best of us; many a time we heard the Lord speaking unto us in his Word, and perceived nothing.

3. When God by his Word and Spirit begins to enlighten the natural man, and not only makes offer of his grace unto him, but makes him in some measure able to perceive it; he is so far from embracing it, that he doth oppose and contradict it by all means.

See how witty this woman is in rejecting the grace that Christ offered unto her, see how she reasoneth and struggleth against that light that began to shine in her heart. So is it with every natural man, when God begins to call him; Oh how he draweth back, what delays he useth, how unwilling he is to go! This is fitly resembled in the many excuses those made, whom the King bade to the marriage feast, Luke 14. 18. 20. And in the Lord's calling of Lot out of Sodom, Gen. 19. 15. The Angels hastened Lot, and Verse 16. Yet he prolonged the time, and they caught him and his wife, and daughters by the hands (the Lord being merciful unto him) and brought him forth of the City, and Verse 17. Again, they hasted him, escape for thy life, look not behind thee, neither tarry in all the plain. Yet again, he draws back, and the Angel was fain to call upon him again, Verse 18. 22. This corruption shows it self even in God's children, Cant. 5. 3. I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them?

2. Yea, he is not only thus slack and backward, but he refuseth and gain-saith the Lord, Rom. 10. 21. All the day long have I stretched out mine hand unto a disobedient and gain-saying people. This appeareth four ways.

1. Though he see the truth he will not yield unto it, Psal. 58. 4. 5. They are like the dease adder that stoppeth her ear, which will not hear the voice of charmers, charming never so wisely. He will wrangle and reason against it.

2. Yea, the better wit a man hath, the stronger reasonings and oppositions shall he find in himself against the truth, The wisdom of the flesh is enmity against God, saith the Apostle, Rom. 8. 7. and the imaginations of the mind are those strong holds and high things that are exalted against the knowledge of Christ, as the Apostle calls them, 2. Cor. 10. 4, 5.

3. He scorneth and hateth the truth, it is foolishness unto him, 1. Cor. 2. 14. How long ye simple ones will ye love simplicity, and the scorners delight in scorning, and fools hate knowledge, Pro. 1. 22. He is well enough if these Preachers would let him alone, if this foolishness of preaching did not so much trouble him; but this religion, this preciseness, he is ever speaking against, and exercising his wit when he is on his ale-bench in flouting and scorning of it; and esteemeth him his chief enemy that would bring him to grace, as Ahab did of Elijah, 1. King. 21. 20.

4. Yea, the more God calls upon him, and seeks to bring him to grace, the worse he will be, Gen. 19. 9. When Lot admonished the Sodomites, though in a most mild manner, they tell him plainly, they would be the worse for his counsel. And this is the nature of every man, Rom. 7. 8. Sin took occasion by the commandment, and wrought in me all manner of concupiscence. The better the means of grace are, and the more clearly God's truth is taught, the more lewd and malicious will the natural man show himself.

The reasons of this Doctrine are three, according to these three degrees of that corruption which is in the natural man.

1. The reason why he hath no desire of grace, is this, the natural man is dead in trespasses and sins, Eph. 2. 1. and therefore our conversion is called not the restoring of a sick man, nor the healing of a lame man, but the raising of a dead man, Reu. 20. 6. And how can a dead man desire life, or use any means to attain it?

2. The reason why he is so blind and blockish in heavenly things, is this; Adam (not contenting himself with that excellent knowledge and wisdom which he had by his creation, aspired to be equal with God in knowledge, Gen. 3. 6. And so (through God's most righteous judgment) lost that knowledge he had, and brought this sottishness upon himself, and all his posterity.

3. The reason why, when he seeth the truth, he doth so peruersely resist, gain-say, and hate it, is, partly the corruption of his own nature; but chiefly because he is under the power of Satan. He governs and rules, and worketh in him, Acts 26. 18. Ephes. 2. 2. 2. Tim. 〈◊〉 . 26. And we know they in whom Satan reigneth, cannot abide Christ nor his Word, but must needs be disquieted with it, as we see in the example of the Daemoniack, Luk. 4. 34.

This Doctrine serveth to reprove and convince the religion of the Papists of gross error in three points.

1. They say, the natural man is able to prepare himself to receive grace: whereas the Scripture saith, 2. Cor. 3. 5. We are not sufficient of our selves to think anything as of our selves.

2. That he is able by his free-will to accept of grace, when it is offered, yea to desire it, like the man that lay in the way to Jericho half dead, Luke 10. 3. Whereas the Scripture saith, we are not half, but quite dead by nature in trespasses and sins, Eph. 2. 1. and Phil. 2. 13. It is God that worketh in you both to will and to do of his good pleasure.

3. That the natural man is able to do some good works, whereas Christ saith, John. 15. 5. Without me ye can do nothing.

And if there were nothing else to assure us; that it is a false and antichristian religion, this might suffice to do it, for antichrist is called 〈 in non-Latin alphabet 〉 ; one that opposeth himself to God and his truth, 2. Thes 2. 4. And even in this Doctrine he contradicteth, 1. The plain and express words of the Scripture. 2. The whole scope and drift of the Scripture; which is, to debase the pride of man, and to advance the glory of God's free grace, God will have no flesh to glory in his presence, he will have him that glorieth to glory in the Lord alone, as the Apostle speaketh, 1. Cor. 1. 29. 31. By the law (or doctrine) of faith (not of works) all boasting is excluded, (saith he) Rom. 3. 27. And again, Eph. 2. 8. 9. By grace are ye saved (saith he) through saith, and not of yourselves, it is the gift of God. Not of works (whatsoever, done either before faith received or after) least any man should boast.

2. To teach us what to think of, and how to be affected towards other men that embrace not the truth.

1. Maruell not, that there be so many that care not for the Gospel, but do so peeuishly and maliciously reject it. Maruell not, that thou hearest of so many that dote upon that gross and absurd religion of the Papists. Be not offended, that there be among them very learned men, great disputers, that bring many arguments against the truth.

You that have to deal with families and flocks, wonder not at that blockishness, and want of capacity, memory, and care, that you find in them.

Wonder rather that there be so many that do love and embrace the truth indeed. Certainly, they have more cause to wonder at us, then we at them, (as the Apostle saith they do, They think it strange (saith he, 1. Pet. 4. 4.) that you run not with them to the same excess of riot) for they do but their kind, whereas it is contrary to nature, that any of us should desire, or love, or obey the Gospel, which is an incredible and a great mystery, 1. Tim. 3. 16. Yea, the conversion of a sinner is the greatest miracle that ever God wrought. This changing of our nature is as great a miracle as the changing of the nature of the Wolf and Leopard, so as to make them lie with the lamb and kid, Esa. 11. 6. Or the making of a Camel to go through the eye of a needle, as our Savior speaketh, Luke 18. 25. For a man to live in the world, and to be kept unspotted of the world, is as great a miracle, as that the three noble Jews should be in the fiery furnace, and not be consumed by it, Dan. 3. 27.

2. Oh pity them and pray for them, be not uncharitably affected toward them, but do what thou canst to help them. Remember the compassion and help that God commandeth thee to yield to the very beast of thy brother, that is in misery, and needeth thy help, Exod. 23. 5. Yea do it with meekness and gentleness, as the Apostle chargeth thee, 2. Tim. 2. 25. 26. and Titus 3. 2. 3. And seeing thou hearest, that they are even by nature so unable and so unwilling also, to receive any good this way, therefore do thou for them, as the friends of him that had the palsy did, Mar. 2. 3. 4. Seeing of themselves they cannot come to Christ, nor to the means of grace; use then that credit thou hast with them, to draw them to it.

The third Use is for our selves. 1. Be persuaded of the necessity of the ministry of the Word, which is the means whereby God hath ordained to show his power in the conversion of man, Rom. 1. 16. Yea of a constant and ordinary Ministry; of a plain Ministry; forasmuch as there remaineth in the best of us so much blindness and perverseness of nature.

2. Comfort thyself even in thy desires to the Word, and means of grace, and in thy weak obedience, if it be sincere, and praise God for it; for thou hast not this by nature, but by grace; thou hast attained to that, that very few in the world (nay in the true Church) have attained unto.

Lecture the seventh, March 14. 1608. JOHN IIII. XI. XII.

IT followeth now; that we consider of those reasons that she brings as they lie in order. And first in this, that she cannot believe that which Christ said, because she saw no means he had to perform that which she spake of. We learn, That there is this infidelity and corruption in the nature of man, as 〈1 page duplicate〉 〈1 page duplicate〉 not to give any further credit to anything the Lord hath said, then he can see likely means how it may be performed.

1. While God gives him means, he will seem full of faith.

2. While he may have the means, he is so full of faith, that he will make no reckoning of the means, but rely wholly upon God, as Satan would have had Christ to do, Mat. 4. 6.

3. But when he can see no means, or no likely means, then let God say what he will, and protest, and swear too, yet he cannot believe him. We shall find this true, both in the promises that concern this life; and in the promises that concern a better life also. For the first, see the experience of this corruption, not in those only that we call Infidels, but in God's own people, even in the whole people of Israel (whom the Lord calls his son and his first borne, Exo. 4. 22.) Though they had had so many and so wonderful demonstrations of God's truth and power; yet still when they saw no means of help, they could never believe God's promises. Insomuch as the Lord complains of them, Num. 14. 11. How long will this people provoke me, how long will it be, yer they believe me, for all the signs which I have shown amongst them? So Psal. 78. 40. How oft did they provoke him in the wilderness, and grieve him in the desert? and ver. 41. Yea they returned and tempted God, and limited the holy One of Israel. Yea Moses and Aaron (the chief Guides and Captains of them) though they went not so far in infidelity and rebellion, as the multitude, yet did they also bewray this corruption. See this in Moses alone, The people among whom I am (saith he, Num. 11. 21. 22.) are six hundred thousand footmen, and thou hast said, I will give them flesh, that they may eat a whole month. Shall the flocks and the herds be slain for them to suffice them? Or shall all the fish of the sea, be gathered together for them to suffice them? See it also in Moses and Aaron both. The Lord told them, he would give water to suffice all that people, and their cattle also out of a rock; this they could not believe, for (though they seemed to believe, in yielding so presently to the Lord's commandment herein, yet) the Lord himself chargeth them that they did not believe, Num. 20. 12. Another example we have for this in Sarah; for, she hearing the promise God had made to her husband concerning a son, God would give to him by her, she laughed at it, Gen. 18. 12. which was as if she should have said, That is a jest indeed.

2. The like we shall see in the promises that concern a better life. The chief cause why men have rejected them, hath been this; because the means God hath promised to work them by, are most unlikely. That by Christ's death we should come to life; by his extreme shame and dishonor we should come to glory; that by the wars and combats with Satan, and the wrath of God which he endured, we should be brought to peace and quietness everlasting; that by his stripes and wounds we should be healed, as the Prophet speaks, Esa. 53. 5. This seemeth utterly incredible and impossible to the natural man: In which respect the Apostle saith, 1. Cor. 1. 23. That the preaching of Christ crucified, was to the Jews a stumbling block, and to the Greeks foolishness. That the preaching of the Gospel without all show of human learning, (which so few esteemed of that were of any estimation for wisdom and authority in the world) the foolishness of preaching, should be the only and ordinary means to bring men to grace; that would not down with them; that could they never be persuaded of, as the Apostle showeth us, 1. Cor. 1. 18. 23. That such kind of Preachers (especially) that want years, or such other means of learning, should do any great good, that they cannot believe; See this in Christ's country-men, Mat. 13. 55. 57. They were offended at him, and could not honor him as they ought, because they knew the meanness of his parentage and education.

This doctrine serveth; first, generally to exhort everyone of us to take notice of this vile corruption in our selves, and to strive against it, Take heed brethren (saith the Apostle, Heb. 3. 12.) least there be in any of you an evil heart of unbelief. Consider with thyself, 1. Thou canst have no comfort in God, unless thou have faith, Heb. 11. 6. Without faith it is impossible to please him.

2. Though it may seem an easy thing to believe while thou art in peace, and in abundance of all good means of comfort (as Papists say, this is too easy a way to be the right way to heaven) thou wilt find it hard in the time of extremity, when that evil day shall come, which the Apostle speaks of, Eph. 6. 13. Of all things that God hath commanded us, this most needeth the mighty hand of God, and the exceeding greatness of his power, to make us able to perform it, and so speaks the Apostle of it, Eph. 1. 19.

3. Thou hast no true faith, unless thou canst believe whatsoever God hath said; or if thou do distrust the Lord when the means do fail. Be not therefore too well persuaded of the strength of thy faith, but pray, and use all other means to get it increased in thee, and to have the infidelity of thy heart subdued more and more.

The remedy and means for the subduing of it, is the consideration of these three points.

1. That which the Scripture hath revealed touching the omnipotency of God, Gen. 18. 14. Shall anything be hard to the Lord, ler. 32. 27. I am the Lord God of all flesh, is there anything too hard for me? The Lord can do more then he will do; he can of stones raise up children unto Abraham, Mat. 3. 9. Christ could by prayer have obtained of his Father more then twelve legions of Angels, to rescue him from his enemies, Mat. 26. 53. God could have kept Christ from drinking the cup of his wrath for us, Mar. 14. 36. Yet may no man build on God's power, nor can have true comfort in it; or say, God can do this or that if it please him, unless he have his revealed will to build upon, as well as his omnipotency. The Papists in their doctrine of the real presence, and many carnal Protestants, in their contempt of the ordinary means, are grossly mistaken in this point. Therefore, the faithful professing the comfort they took in the faith of God's power, use to join his power, and his truth or faithfulness together, as Psal. 89. 8. O Lord God of hosts, who is a strong God like unto thee? or to thy faithfulness round about thee? And where we have his word and promise for anything, we may build upon it, and be fully assured, that he will perform it, be it never so unlike, because he is able to do it. Thus is the strong faith of Abraham commended by the Apostle, Rom. 4. 21. He was fully persuaded that what God had promised, he was able also to perform. And thus doth David magnify and set forth the omnipotency of God. Psal. 115. 3. Our God is in the heavens, he hath done whatsoever he pleased. See this proved by sundry plain experiments; for of this truth, we may say as Psal. 119. 140. Thy word is proved most pure; (by good experience) therefore thy servant loveth it. And these experiments are to be observed in three points.

1. He hath done mighty things by very weak means. By three hundred he overthrew the huge host of the Midianites and Amalekites, who were like Grashoppers in multitude, and their Camels without number, Judge 6. 7. 12.

2. He hath done mighty things without any natural and ordinary means, he overthrew the mighty walls of Jericho, and delivered the City into his people's hands, only by the blowing of trumpets of Rams horns, and the shouting of the people, Josh. 6. 20. which made Asa cry to him, 2. Chro. 14. 11. It is nothing for thee to help with many or with no power.

3. He hath done mighty things, when all means have seemed as it were to be armed against him; and quite contrary to the nature of ordinary means, that he might show himself to be indeed the Lord of Hosts, as in the case of Israel's passing through the Red Sea, Exo. 14. 21. 22. And in the preservation both of the three noble Jews in the fiery furnace, Dan. 3. 27. and of Daniel in the Lions den, Dan. 6. 22.

2. To consider how highly God is provoked with this sin, Psal. 78. 21. 22. 22. 40. 41. They provoked and grieved him; how? by tempting and limiting him: when Elisha had said, To morrow a measure of fine flower should be sold for a shekel, because the Prince did but say, Though the Lord would make windows in heaven, could this thing come to pass? The Prophet in God's name threatened, he should see it, (for increase of his misery) but not taste of it, and so it came to pass, for he died a strange and base death, 2. King. 7. 19. 20. When Zacharias (a man just before God, and one, of whose tongue God might have had more use then of many others) did but make a doubt, upon this ground he was smitten dumb for forty weeks, Luke 1. 20. Moses and Aaron for doubting (upon this ground also) of God's promise, see how severely they were punished for it, Num. 20. 12.

3. The consideration of the nature of this sin; for, as faith is the root of all other good things in us: It is that that purifieth the heart, Act. 15. 9. It is that that setteth love and every grace on work, faith worketh by love, saith the Apostle, Gal. 5. 6. It is that whereby in our whole conversation we are enabled to live a holy life, The just shall live by his faith, saith the Prophet, Hab. 2. 4. And there is nothing wherein we so much give glory to God as by our faith, Rom. 4. 20. Num. 20. 12. So on the other side, nothing so much corrupteth the heart of man, as infidelity doth, no sin that we can commit, doth the Lord so great dishonor, as when we do thus limit him, and cannot trust him further then we see him, John. 5. 10. He that believeth not, hath made him a liar. And what greater disgrace can you put upon any man, then to give him the lie? Infidelity as it was the first sin whereby Satan deceived and poisoned mankind (he called God's truth in question, and sought to bring them into a doubt of it, Gen. 3. 4.) so is it the root of all other our sins, whereby we depart from God, Heb. 3. 12. Therefore doth our Savior mention it as the only sin that the Holy Ghost shall convince the world of, John. 29. 6. and the Apostle as the only thing that deprives us from entering into God's rest, Heb. 4. 1.

The second Use is more particular, for our direction and comfort in three cases.

1. To confirm us against the contempt and base estimation of the means of grace, It cannot be denied, but if they be judged of by carnal reason, they will appear to be exceeding weak, and unlikely to effect any such matter. How can the applying of a little water in Baptism, help to wash the soul from all sin? or the eating of a little bread, and drinking of a little wine in the Lord's Supper, help the soul, to feed on the body and blood of Christ? What is there in preaching, (specially this plain kind of preaching, where little or no learning is shown, specially in the preaching of such and such as the world knows (by reason of their years and education) have had no means, or very slender means to bring them to learning) that preaching I say, and such preaching, and the preaching of such men, should be said to be the only means of salvation. Now if this conceit do at any time trouble thee, strengthen thyself against it by considering; First, hath God appointed these means, and promised to effect these things by them: (as it is plain he hath, 1. Cor. 1. 21.) then look not to the weakness of the means, but to the power of him that hath ordained them: he is able by weak means to work mighty things, The foolishness of God (saith the Apostle, 1. Cor. 1. 25.) is wiser then men; and the weakness of God is stronger then men. My strength is made (that is, declared to be) perfect in weakness, saith the Lord, 2. Cor. 12. 9. Use these means in faith and obedience to God's Ordinance (not looking too much to the means) and thou shalt find God's mighty power in these weak means, The weapons of our warfare are mighty through God, saith the Apostle, 2. Cor. 10. 4. If thou canst believe in this power of God, and rely in thy hearing (not upon the excellency of the means) but upon the power of God, that is able to do whatsoever he hath ordained and decreed to do even by the weakest means, thou shalt find this weak ordinance of God, powerful and effectual to thine own salvation, remember that the Apostle saith, Rom. 1. 16. It is the power of God unto salvation. And 1. Cor. 2. 4. That though his preaching was not with the enticing words of man's wisdom (which he did purposely avoid) yet it had in it the demonstration of the spirit and of power.

2. To comfort us in all extremities and distresses. When thou shalt be at thy wits end, and canst see no means of escape and deliverance, upon this doctrine thou mayest stay thy heart and find comfort, Prov. 18. 10. The name of the Lord is a strong tower, the righteous runneth to it, and is exalted. See an example of this in David when he was in great distress, and in danger to be stoned by his own soldiers, yet He encouraged himself in the Lord his God, 1. Sam. 30. 6. And Psal. 61. 2. When my heart is oppressed (saith he) bring me unto the rock that is higher then I. And I will tell you how you must do to find comfort in the knowledge of God's power in such a case. 1. Consider and meditate of these promises of God, Heb. 13. 5. 6. He hath said, I will not fail thee, nor forsake thee. So that we may boldly say, The Lord is my help, I will not fear what man can do unto me, Psal. 91. 4. He will cover thee under his wings, and thou shalt be sure under his feathers, his truth shall be thy shield and buckler, Psal. 84. 11. No good thing will be with-hold from them that walk uprightly, and Rom. 8. 28. We know that all things work together for good to them that love God. 2. Labor to know thou art one to whom these promises are made; that thou art a believer, and one that feareth God. For to them that are wicked, I can promise no protection nor deliverance from any danger; but to them I say, that they have cause to fear danger at home and abroad, by night and by day continually, Gen. 4. 14. Cain, though there were none living in the World, but his own parents and sisters, yet is he afraid, that whosoever met him would kill him. So it is said of the wicked, Job 18. 11. Terrors shall make him afraid on every side, and shall drive him to his feet. Yea, Psal. 5 •… . 5. There were they in great fear where no fear was. 3. When by due trial of thine own heart, thou canst find, that (notwithstanding thy weaknesses) thou fearest God unfeignedly, and these promises belong unto thee; then let not thy extremities and want of means trouble thee, but rest upon God who is able to make good his promise. Consider,

1. These extremities are brought on thee for trial of thy faith, as that was upon Abraham, Gen. 22. 1.

2. The Lord hath ways enow to deliver thee, Psal. 66. 20. To the Lord God belong the issues of death.

3. The Lord's manner hath been, to defer his help, till the last pinch; not to help his people, till they are brought to the brink of death; so dealt he with Abraham and Isaac, Gen. 22. 10. When Abraham had stretched forth his hand and took his knife to slay his son, the Lord stayed him from doing it, and not before.

3. To comfort and strengthen the poor against murmuring and impatiency in hard times. Say not, this is my charge, and these are my means; how is it possible these means should maintain this charge? must I not needs either steal or famish both I and mine? But, first, consider and meditate 〈1 page duplicate〉 〈1 page duplicate〉 what promises God hath made to his people in this case. The eye of the Lord (saith David, Psal. 33. 18. 19.) is upon them that fear him, upon them that hope in his mercy; to deliver their soul from death, and to keep them alive in famine. and 34. 10. They that seek the Lord shall not want any good thing; and 37. 19. In the days of famine they shall be satisfied. and 132. 15. I will abundantly bless her provision; I will satisfy her poor with bread. He hath said (saith the Apostle, Heb. 13. 5, 6.) I will never leave thee nor forsake thee; so that we may boldly say, the Lord is my helper. He is pleased to bring thee to this want of means, that he might humble thee, and that he might prove thee (saith Moses unto God's people, Deut. 8. 16.) to do thee good at thy latter end. Secondly, labor to get assurance, that thou art one to whom these promises do belong, that thou art a believer; that thou fearest God: for to the wicked I can promise no sufficiency. No, I can assure them, that (though they had their houses full of gold, and never so great possessions) yet they may want and beg, and famish before they die. For, though the Lord in infinite bounty, do bestow those blessings on wicked men, in great abundance, Psal. 145. 9. yet can no wicked man be assured of sufficient food and raiment for him and his, because he hath no promise for it; nay, the contrary they have cause to look for. Thirdly, But if thou be assured that thou art one to whom these promises do belong, then, 1. Know that God doth this to humble thee, Deut. 8. 2. and labor to find out thy sin, and to make peace with God, Lam. 3. 39. 2. Know, that God is able to help thee, either by inclining the hearts of the rich (hard though they be) to show compassion on thee; yea, such as of all other thou hadst least hope to receive relief from, (he can make Esau kind to Jacob, Gen. 33. 15. and the Egyptians bountiful to Israel, Exod. 12. 36.) 3. If he give thee no better means then thou hast, yet he can make them stretch out, and suffice thee. Daniel and his fellows that did eat nothing but pulse, and drank nothing but water, were fatter and fairer then all the children that did eat the Kings meat, Dan. 1. 12, 13. A little that the righteous man hath is better then the riches of many a wicked man, saith David, Psa. 37. 16.

But, will God work miracles now?

Yes surely, rather then his promise should fail, that he hath made to his people, Is my hand shortened, saith the Lord? Esa. 50. 2. This resolve upon, 2. Chro. 16. 9. The eyes of the Lord run to and fro, throughout the whole earth, to show himself strong in the behalf of them, whose heart is perfect toward him. And of this also, Mark. 9. 23. All things are possible to him that believeth. And therefore be thou confident with Job, Chap. 13. 15. Though he slay me, yet will I trust in him; and (with the three nobles) to die rather then to help thyself by unlawful means, Dan. 3. 13.

Lecture the eight, March 21. 1608. JOHN IIII. XII.

IT remaineth now, that we proceed to the second reason she giveth against the speech of Christ, and that is set down in this Verse; she could not understand or believe, that Christ could give her any other water, that was better then the water of that Well, because Jacob gave them that Well, and it was the best water he could give; for it was the same that himself and his children and cattle did drink of; and she thought it was not possible, that he could be a greater or better man then Jacob, or be able to give a better water then he was able to give; Art thou greater then our father Jacob? saith she.

Now; for the better understanding of these words, that so we may receive instruction and profit by them: three errors are to be observed in this reason the woman useth; For, 1. Jacob gave not that Well to the Samaritans, but he gave both it, and that part of the country where it stood, to his son Joseph, as the Evangelist hath said, ver. 5. They and their ancestors were placed in that country by Shalmaneser the King of Ashur, and not by Jacob, as you shall see, 2. King. 17. 24. 2. Jacob was not their father, neither according to the flesh (for you shall read who were the ancestors of whom the Samaritans were descended, 2. King. 17. 24.) nor according to the spirit, for in this case, those only were to be accounted the children of Jacob, that were of Jacob's religion, and walked in his steps, Psal. 24. 6. This is Jacob. John 8. 39. If ye were Abraham's children, ye would do the works of Abraham. But so did not the Samaritans, for Jacob never worshipped any Idol nor Image, nor would suffer any in his family to do it, as ye shall find, Gen. 35. 2. But the Samaritans worshipped many false gods, 2. Kings 17. 29, 30. and Images, verse 41. 3. Admit Jacob had been their father, and had given them that Well, yet was Christ able to give her better water, then that which Jacob gave to his children. And though Jacob were of great authority and credit in the Church for his faith and piety, yet was it great ignorance and infidelity in her to prefer him before, or match him with Christ; or to allege his authority, to the discrediting of that which Christ had said; for, the grace Jacob had, he had it from Christ, and he was but a servant, Christ was his Lord, Heb. 3. 5, 6.

The Doctrine then that we are to learn from this reason and argument that the woman useth against the speech of Christ, is this,

That the credit of good and holy men is oft abused by the ignorant and wicked to the discredit of God's truth. This woman allegeth not against Christ, the credit and authority of any of her neighbors, or of their true ancestors; but Jacob is the man whom she setteth against Christ. Yea, the more holy and virtuous that Jacob was, the stronger she takes her argument to be against Christ. I will not trouble you with many proofs. Take the example of the Jews in Christ's time, and you shall find proof enough of this doctrine. The worthiest men that ever lived in the Church, and such as would have counted it their happiness to have lived in that time, when God was manifested in the flesh, as our Savior teacheth us, Luke 10. 34. They were ever the men, whose name and credit was set in opposition against Christ. The Jews oft advance the credit of Abraham and Moses and the Prophets, as if they had been admirers of their virtues, when they saw that they might thereby discredit Christ and his Doctrine: John 8. 53. Art thou greater then our father Abraham which is dead? and the Prophets are dead; whom makest thou thyself? and John 9. 28. 29. Be thou his Disciple, we are Moses Disciples, but this man, we know not from whence he is. Was Abraham indeed, or Moses, or the Prophets on their side against Christ? or were they indeed the true children of Abraham, or of the Prophets? Nothing less; but if any of them had been living, they would have been as bitter enemies to them, as they were to Christ, and this our Savior often telleth them of, Ye seek to kill me (saith he, John. 8. 40.) a man that hath told you the truth, which you have heard of God; this did not Abraham. And John. 5. 45. There is one that accuseth you, even Moses in whom ye trust. And Mat. 23. 30. He taxeth them for gross hypocrisy, because they said, that if they had been in the days of their fathers, they would not have been partakers with them in the blood of the Prophets.

The reasons why they did so, and why all wicked men have been so apt to abuse the name and authority of the most holy and worthy servants of God; are principally two.

1. To gain credit to themselves with the people. For, they know that all men generally have a reverent opinion of such men. This reason is given why the Pharisees durst say nothing against John, Mat. 21. 26. For, all held John as a Prophet. Herod himself thought reverently of him, Mar. 6. 20.

2. To secure their own hearts in their errors and sins. The finding of this little goodness in themselves, that they hate not all good men, but can think and speak reverently of them, doth strangely quiet the conscience of hypocrites for a time; as that little goodness he found in himself did that Pharisee, Luke 18. 11.

The Uses of this Doctrine are three. 1. To discover unto us the weak foundations of the Popish faith and religion, which yet I would not be large in, had I not two reasons to move me to it. 1. That though I see no cause to doubt that any of you should be inclined that way, yet (partly, the great increase of Papists of late, and partly, their strange boldness and confidence in their religion, and readiness to maintain and broach their opinions, in every company) may cause you sometimes to stagger, and think they have some truth on their side, if you be not the better grounded and confirmed against them. 2. My text here gives me direct occasion to do it, yea, more direct, then any other that I can think of, in all the Scripture. Consider therefore that as the Papists do resemble the Samaritans, in many other things, so in this point especially, that is described in this text: namely in advancing the credit of good and holy men, to the discrediting of the truth of God. The Papists are right Samaritans, and do resemble them in many things.

1. The Samaritan in many points of Religion agreed with the people of God, for he worshipped the true God, Ezra 4. 2. 2. King. 17. •… 8. He acknowledged the five Books of Moses; he used Circumcision, and the Sacrifices of the Law, 2. Kings 17. 32. he looked for the Messiah, that was to come, John 4. 25. So doth the Papist agree with us in many points of Religion.

2. The Samaritan corrupted these parts of the true Religion with gross Superstition and Idolatry; for he had many things besides the Lord that he gave divine honor unto, 1. Kings 17. 29. Every nation made gods of their own, and put them in the houses of the high places, which the Samaritans had made, every nation in the cities where they dwelt. He worshipped the true God in Images, These nations feared the Lord, and served their graven images, saith the text, 2. King. 17. 41. And in that respect, though the Holy Ghost say of them, 2. Kings 17. 33. They feared the Lord; because they retained many parts of God's true worship, yet in the very next verse he saith, They did not fear God, they did not worship the true God, because they served him not according to his Word. And our Savior denieth, John. 4. 22. that there c •… uld be any salvation had in their religion. In this point also the Papist is like the Samaritan; he hath many petty gods that he giveth divine honor unto; he worshippeth the true God by Images; and in that respect, we may as truly say of him, as it was said of the Samaritan, he worshippeth not the true God at all, because he worshippeth him not according to his Word; how then can salvation be found in the religion of the Papist?

3. The Samaritan was ever the chief practiser against the re-edifying of the Temple, and of the holy city. See some of their practices, They weakened the hands of the people of Judah, and troubled them in building; and hired Counselors against them, to frustrate their purpose all the days of Cyrus, as we read, Ezra. 4. 4. 5. And Neh. 6. 12. 14. They made some of the Prophets and Prophetesses their instruments to hinder the work. So hath the Papist ever been the author of all the means whereby the growth of religion hath been hindered amongst us, The strange slanders, whereby many of the servants of God have been discredited, both with the Magistrate, and with the people, have come from the Papist. The domestical dissensions, and jars we have had among our selves, have come from the Papist also.

But in nothing, hath he better resembled the Samaritan, then in this case that is here described in this Text: namely, in pretending great love, and respect to the Saints departed; and in advancing their credit and authority, to the discredit of the truth of God. The Samaritan pretended great reverence to Jacob, they pretended for this Well from which they fetched their water, that Jacob gave it them. The Papist pretendeth, for the power and authority of their Pope (from whence in very deed, all their religion is derived, and upon which it is grounded) that Peter gave it him, that Peter used it himself, and left it to the Bishops of Rome, that are his successors; and for their whole religion, they pretend that the ancient Fathers, and Doctors of the Church, delivered it unto them. And therefore let us bring never so good evidence out of the Word of God against them, they are ready to put us off, as the Samaritan doth here; Are you, or the founders of your religion (Luther and Calvin) greater then Saint Peter? Are you or they better or more likely to see the truth in religion, then all the Fathers who gave us this religion, and themselves professed it, and all such as were taught by them? We honor the Fathers (say they) you reject and despise them. The ancient Doctors of the Church, are for us, and against you, and your new religion.

Now for answer unto them we say, that the very same errors, will be found in this plea of theirs, as we have found in the argument of this Samaritan-woman; for, 1. As Jacob gave no such Well to the Samaritans, so it is evident, Peter gave no such power and authority to the Bishops of Rome, as they pretend. Mark how we prove this. 2. He had no such power, and authority himself, as the Pope exercises. Peter exercised no such temporal and civil jurisdiction, nay, he might not do it, The king of the Gentiles (saith our Savior unto him and the rest of the Apostles, Luk. 22. 25, 26.) exercise lordship over them; and they that exercise authority upon them, are called Benefactors, But ye shall not be so. Peter never took upon him, nor thought he might take upon him, to depose Princes, that should abuse their authority against the true Church and Religion, or to absolve subjects from their Oaths of allegiance; for he taught the contrary, submit yourselves to every ordinance of man for the Lord's sake, saith he, 1. Pet. 2. 13. He had no such ecclesiastical supremacy over the whole Church, as the Pope exerciseth; for all the rest of the Apostles were equal to him; Paul professeth so of himself, in nothing am I behind the very chiefest Apostles saith he, 2. Cor. 12. 11. The same commission, the same gifts of the Holy Ghost, the same keys of the kingdom of heaven, and power to bind and loose, was committed to them all, as was to him, to them all he said as my father hath sent me, so send I you. And when he had said this, he breathed upon them, and saith unto them, receive ye the Holy Ghost. Whosoever sins, &c. John. 20. 21. 22. 23. He (in respect of his Ministry) is called a rock upon which Christ saith he would build his Church, Matth. 16. 18. so are all the Apostles, the wall of the City (the new Jerusalem) had twelve foundations, and in them the names of the twelve Apostles of the Lamb, Reu. 21. 14. Yea, Peter was so far from exercising any such supremacy over the rest of the Apostles, that writing to the ordinary Pastors and Elders of the Church, he makes himself equal to them and calleth himself, 〈 in non-Latin alphabet 〉 , 1. Pet. 5. 1. and makes the title of 〈 in non-Latin alphabet 〉 proper to Christ himself, 1. Pet. 5. 4.

2. Though Peter had had such authority, as the Pope exerciseth, and exercised it himself, yet followeth it not, that the Pope hath the like. For, they can never prove that Peter left the authority that he had to the Bishops of Rome, or that they are his successors. Mark the proof of our second argument. 1. They can never prove by the Scripture, that Peter was ever at Rome. Say they have Ecclesiastical history to prove it; we say, that for a point of religion so fundamental, it is necessary they should have evident Scripture also. 2. Their Ecclesiastical history for Peters being and continuance at Rome (viz. that he should come thither in the twenty seventh year of Claudius, and tarry there twenty five years) is expressly contradicted by the Scriptures; For, 1. He was at Jerusalem three years after Paul's conversion, Gal. 1. 18. and fourteen years after that, Gal. 2. 1. 2. When Paul sends salutations to the Church of Rome, he makes no mention of Peter, Rom. 16. 3. If Peter had been at Rome, when Paul was in trouble there, Paul would never have written as he did, Col. 4. 11. These only are my work-fellows to the Kingdom of God, which are found to my consolation, 2. Tim. 4. 16. At my first answering no man assisted me. If Peter had been then there, would not he have been a comfort to him, would not he have assisted him in his troubles? 4. Though it were evident that Peter had been at Rome, and continued there twenty five years, yet could he not be Bishop of Rome. For, 1. The office of a Bishop or Pastor, is an office distinct from the office of an Apostle, and inferior also unto it, Eph. 4. 11. 2. Peter was specially appointed to be the Apostle of the Circumcision, Gal. 2. 7. And the Jews (in this time that they pretend Peter should be Bishop of Rome) were banished from Rome, Acts 18. 2.

2. The second error in this plea is this, that they say the Doctors of the Church are their fathers, that they are for them, and against us, as the Samaritans said, Jacob was their father. But for our selves, we may say in this point, 1. We despise not the Fathers, but reverence them highly for their learning and piety. 2. We esteem them good helps for the understanding of the Scriptures. 3. We study them, and allege them also in our writings. 4. There is scarce any matter of moment in religion, which we cannot anouch from some, or more of them.

On the other side, the Papists do not give unto the Fathers that honor they pretend to do: For, 1. In many points they renounce their authority. 2. They prefer Aquinas before the most, or all of them. 3. They match with the ancient Fathers, sundry bastard and counterfeit fathers. 4. They have foisted into their writings parts of tracts, and whole treatises, that were never theirs. 5. They have by thir Indices expurgatorij cunningly altered, or razed, and quite put out many of their sentences and books; and that with strange impudency, though they have known well, that we have many printed and written copies to control them by. Of these Indices they have made five already; as never satisfied with the correcting of the Fathers; Neither do they in these Indices correct, alter, or raze the prefaces, marginal notes, collections and observations made out of the Fathers only (as some pretend) but the very texts of the Fathers also. All this our learned men have made evident to the world in sundry books.

3. The third error in this plea of the Papists is this, that as the Samaritan here thought, it was not possible that God should do for any, more then he did for Jacob, Christ could give no better a water then Jacob did, Christ was not so great as Jacob: so they think none can see anything in Religion now, which the Fathers did not see; yea, they oppose the judgment and authority of the Fathers against Christ himself, and the manifest testimony of his Word. Whereas though it were granted, that there are many things in popery, that were received from the Fathers; and in ours, which the Fathers received not, yet may that which they hold, be erroneous and evil, and that which we hold, sound and good for all that; For, 1. Nothing in religion is to be received upon the authority of the Fathers, unless it have warrant from the Scriptures. They are not to be admitted as Law-givers and Authors of opinions in religion, but as Interpreters of the Scriptures, they are not Judges of the Scriptures, but are to be examined and judged by them. This we prove, 1. By plain testimony of the Scriptures, There is no Law-giver, saith the Apostle, I am. 4. 12. And our Savior forbids us, Mat. 23. 9, 10. to acknowledge any for a father or master with such absolute dependence upon him, but his heavenly Father and himself only. 2. Themselves acknowledge the perfection of the holy Scriptures. 3. Themselves do disclaim this absolute authority, and hold that they ought not to be further received, then they bring warrant for that they teach, from the holy Scriptures. 4. The Fathers themselves do differ one from another, and from themselves also. 5. They were subject to error, Every man is a liar, saith the Apostle, Rom. 3. 4. that i, he is subject unto error, he may be deceived himself, and he may also deceive others. And indeed the Fathers did mistake in many things, and erred, (yea, and that very grossly) as the Papists themselves do confess also. 6. There is no certainty even of the most legitimate books of the best Fathers; for, heretics have gelded and corrupted them, and foisted into them their own errors.

2. Though they were holy and learned men, yet it may well be, that the Lord hath revealed that to his servants now, which they saw not; for, the Lord hath oft done so, David had more understanding then his teachers had, Psal. 119. 99. and the Disciples of Christ saw many truths which many of the Prophets (though they were (it may be) holier men then they) did not see, Luke 10. 24. Many points of God's truth are revealed now, even to babes which the Patriarchs and Prophets (though holy men, and highly in God's favor) saw not. It was ever unlawful to have many wives: for it was forbidden to the King himself, Deut. 17. 17. to multiply wives. And the Lord in the first institution of wed lock (when, if ever, there was most use and necessity of polygamy for the propagation of mankind) made but one woman for one man. And why so? that he might seek a godly seed, saith the Prophet, Mal. 2. 15. Intimating that the seed and posterity that came by polygamy, could not be holy or pleasing unto God. Yet neither Jacob, nor David knew, how heinous that sin was. Jephthah (though a rare man for faith, Heb. 11. 32. yet) understood not the liberty God had given him by his Law, to redeem his daughter, Leu. 27. 4. nor how lawful it was for those that were consecrated to God (even for the Nazarite) to marry, Judge. 11. 35. Josiah is praised for destroying those monuments of idolatry, that Solomon had set up, though both Solomon himself after his repentance, and Asa, Jehoshaphat, and Hezekiah (all good Kings) saw not the necessity of destroying them, 2. King. •… 3. 12, 13. 2. Many good reasons may be given, why learned Divines in these days may know more, and have better judgment in Religion, then the Fathers had. 1. They are borne and bred in the knowledge and profession of the truth, and have known from their childhood, the holy Scriptures, which are able to make them wise unto salvation, as the Apostle speaketh of Timothy, 2. Tim. 3. 15. whereas most of the Fathers were bred and had lived long in Gentilism and Heresy, before they came to the knowledge of the truth. 2. They enjoy the benefit both of all the Fathers own labors, and of the writings of many other learned men also, which the Fathers themselves could not do. 3. They have the help both of far better translations of the Scripture, then the Fathers could have, and of the knowledge of the tongues also, which the chief of the Fathers are well known to have been wanting in.

Thus much for the first use of this Doctrine.

The second Use concerneth us all, for this Doctrine serves to admonish us, that we take heed, we make not an Idol of any man, how holy, or how good soever he be; which is then done, when we oppose, and set the judgment, or practice of any man against the Word of God, when we advance the credit of any man, to obscure the glory of God. Four rules I will give you to direct you in this case. 1. Rest not so much on the judgment, advice, or example of the best men, but examine them by the Scriptures. Follow me as I follow Christ, saith the Apostle, 1. Cor. 11. 1. and 1. Thess. 5. 21. prove all things and hold fast that that is good. For, good men have oft proved Satan's instruments to deceive others, Satan himself did mis-guide David, 2. Sam. 7. 3. and the young Prophet was dangerously deceived even by the old Prophet, who was also a good man, 1. King. 13. 18. and Peter plaid Satan's part in dissuading our Savior from suffering, Mat. 16. 22. 23. 2. Esteem not of the excellentest man in the world, when his credit is advanced to obscure God's glory and truth, see how contemptibly the Apostle speaketh of the most excellent teachers in this case, 1. Cor. 3. 5, 7. Who then is Paul, and who is Apollos? neither is he that planteth anything, neither he that watereth. 3. Count it no great sign of grace to be able to praise and speak well of some good men, if thou do it to the discredit of that goodness that is in another; to praise one Minister, with an intent to disgrace and derogate from the credit of thine own Minister, or of any other. 4. Count it no just cause of comfort to be able to love and commend some good men, unless thou be careful to imitate their goodness; for this shall increase thy condemnation, rather then do thee any good.

The third use concerneth them, whose judgment and practice men are in greatest danger to abuse. 1. Desire not, that any should give thee, the honor that is due to God, as to make thy will, thy judgment, or practice the rule of his conscience, oh shun this by all means. See two notable examples for thee to follow in this case, the one of the Apostles Barnabas and Paul, who (when the men of Lystra would have given divine honor unto them, Act. 14. 13. 15.) did withal expressions of sorrow, and fear, and indignation, disclaim it, and put it from them. The other of the twenty four Elders (representing the whole body of the Militant Church) of whom we read Reu. 4. 10. 11. that they fell down before him that sat upon the throne, and did worship him, and cast their crowns before the throne, saying, thou art worthy O Lord to receive glory and honor. They renounced (before God) their own glory, and ascribed all glory and honor unto God alone. Remember this is the way to bring fearful ruin upon thee, when thou shalt accept of any honor (such as this is) as is due to God alone, as we may see in the fearful and shameful end that came upon Herod, Acts 12. 23. Because he gave not God the glory; but accepted of, or (at least) endured divine honor to be given unto him. 2. Let such as are of note for their knowledge and profession, take heed what example they give: It is the Apostles charge, 1. Cor. 8. 9, 10, 11, 12. 3. Let superiors especially take heed what example they give, for their inferiors will be ready to do as they do, though it be to the manifest peril of their own souls.

THE NINTH LECTURE, ON MARCH XXVIII. MDCIX.

W E have heard in the two former verses, that this poor woman of Samaria could neither understand, nor believe that which Christ had said unto her, but reasoned and disputed against it, yet doth not our Savior give her over for this her blockishness and infidelity; but as he that came to seek that that was lost, still continueth to labor with her, to bring her to an admiration and desire of grace; which (taking the present occasion from the Well, where he now sat, and the water which this woman came to fetch) he calleth the water of life. Now whereas she had falsely boasted, that Jacob was their father, and gave them that Well, and had asked him, whether he were greater then Jacob: he neither denieth that which she had falsely affirmed, nor is he offended with her for so odious a comparison; neither doth he in plain terms affirm himself to be greater then Jacob, (because she was not yet fit to hear that, that might have bred in her some suspicion of vain-glory in him, and made her unwilling to have any further speech with him) but he proveth the water that he had to give (viz. the grace of his holy spirit) to be far more excellent then the water of that Well, or then any water Jacob had to give, by an argument taken from a far more excellent effect that this water had, above any other water in the world besides. As if he should have said, whereas one principal use that the water of this Well in these hot countries serveth for, is to quench the thirst, (Jacob himself, and his children, &c. did drink of it) the water that I have to give is far more excellent for this use; for this water will not so quench the thirst, but a man that hath drunk of it, shall within a while be as thirsty again as if he had never drunk, because the moisture and coolenesse thereof will be by the heat that is in him consumed and dried up: 〈1 page duplicate〉 〈1 page duplicate〉 but he that hath once drunk of the water that I have to give, shall be so satisfied with it, as he shall never thirst again, because the cool moisture that it yieldeth, can never be by any heat dried up; but shall be in him as a fountain that will never leave springing, till it have brought him to everlasting life. So that in these words there be three principal points that offer themselves to our consideration.

1. That as the body, so the soul of every man is subject to a kind of thirst.

2. That no worldly thing can perfectly and fully quench this thirst, that the soul of man is subject unto.

3. That the spirit of grace, which our Savior calleth here, the water of life, is able fully and perfectly to quench the thirst that the soul of man is subject unto.

Of these three points we will consider in that order that I have propounded them in.

And first from this, that our Savior makes this a principal use that the water of life, the Spirit of God serveth unto, to quench the thirst, we learn, That as the body of man, through the heat that is in it (partly natural, partly accidental) is subject unto thirst, which if it be extreme, is one of the most painful and intolerable passions, that it endureth in this life; so is the soul of every man, through the heat that it feeleth when it shall apprehend the anger of God due to him for sin, subject unto thirst, that is, to such a desire of comfort against God's wrath, as is never a whit less, but much more painful then the thirst of the body is. For the thirst that the body is subject unto, how intolerable it is when it groweth to extremity (though I need allege no proof but common experience, which hath found it to be more violent and intolerable then hunger is) we may see it in two examples; The one of Sampson, who though he were so strong and valiant, that he could alone with the iaw of an asse, slay a thousand Philistines, Judge. 15. 15. yet could he not vanquish nor endure this passion, but was afraid he should have died of thirst, and crieth earnestly to God for help against it, Judge. 15. 18. And our blessed Savior, that was never heard to complain of any other bodily torment that he did endure, He gave his back to the s •… iters (as the Prophet speaketh, Esa. 50. 6.) and his cheeks to them that plucked off the hair; he hid not his face from shame and spitting. He was oppressed, and he was afflicted (Esa. 53. 7.) yet he opened not his mouth; he was brought as a lamb to the slaughter; and as a sheep before her shearers is dumb, so he opened not his mouth. Yet feeling the extremity of this passion immediately before his giving up the ghost, he cried out (and that with a loud voice, as may appear by comparing, Mat. 27. 48. with John 19. 28.) I am a thirst.

And that the soul (even the soul of every man first or last) shall be subject unto thirst, that is, to such a desire of comfort against God's wrath, as is painful and intolerable, is most evident. See the proof of it in three conditions and estates of men. 1. All God's Elect, those poor and brokenhearted. ones, that Christ was sent to be a Savior unto, are said to have had this thirst in them, before they could have any benefit by him: David's soul panted after God, as the chased Hart doth after the water brooks, (Psal. 42. 1, 〈◊〉 .) his soul thirsted for God. And everyone that thirsteth (and none but he) is invited (Esa. 55 1.) to partake of all the comforts of the Gospel. And he only hath a promise to be satisfied with righteousness (to be comfortably assured of his righteousness before God, which consisteth in the pardon of his sins, & the imputation of Christ's righteousness unto him) that doth hunger and thirst after it, Mat. 5. 6 2. Such of the wicked as have been most profane & desperate deriders, and contemners of all piety and religion, have ost (even in this life) had such a sore and intolerable thirst upon them, that had they had all the kingdoms of the world, they would have given them for a little comfort against the sense of the wrath of God. See the proof of this, Amos 8. 11. The Lord speaks of wicked men that shall wander from sea to sea, and from the North to the East, and shall run to and froto seek some comfort out of the Word of the Lord, and shall not find it. In that day (saith he) shall the fair virgins and the young men (who for the most part sin with a high hand in open contempt of piety) perish for thirst. Even such as have most hardened their hearts against God's fear; the Lord is able to bring to this thirst. The mouth of the Lord hath spoken this, and his hand hath fulfilled it upon many a one.

3. Such of the wicked as never feel any thirst in this life, but live and die like senseless beasts (as many thousands doubtless do) shall be sure to feel it in so much the greater extremity in the life to come. See the proof of this in Luke 16. 24. The rich man whose life was full of pleasure, and who was all that while never troubled with this thirst, in hell was so tormented with it, that he cried for Lazarus (the man against whom he had shown most cruelty) To dip the tip of his finger in water, and cool his tongue.

The reason of this (if we will inquire into it) we shall find to be this, that as the extremity of bodily thirst groweth from some distemper of heat; so is it also with this thirst of the soul. 1. The sense of sin, and of God's anger, hath a burning and scorching heat in it. The Lord in respect of his just anger against sin, is called a consuming fire, Heb. 12. 29. and the sting of conscience which is wrought by the sense of sin, is compared to the sting of the fiery serpents, John. 3. 14, 15. which made Job, Chap. 30. 30. say his bones were burnt with heat.

2. There is no man, but at one time or other (here or in the life to come) shall be brought to the sense of sin, and of God's anger provoked by his sin. The most sleepy, blind, and senseless conscience shall be one day awakened; for so we read, Eccl. 12. 14. God shall bring every work into judgment, with every secret thing, whether it be good or evil, and Psal. 50. 21. I will reprove thee, and set them in order before thee. Ier. 2. 19. Thine own wickedness shall correct thee, know therefore and behold that it is an evil thing and bitter, that thou hast forsaken the Lord thy God.

This Doctrine serveth to warn every man to provide against this thirst. Consider, thou must one day feel either the thirst of God's Elect, or that of the Reprobate. Be not so foolish, as to think thou shalt never feel any such heat in thyself; but be assured thou must one day feel what it is to have offended God. It hath been a proverb that men use to put other men's faults in that part of the wallet that is before them, and have them ever in their eye, but their own in that part of the wallet that hangs behind them; but be not deceived, be thou assured, God will turn the wallet one day; thy old sins, the sins thou hast forgotten (if thou have not repented of them) shall be brought into thy remembrance again; the sins thou foundest most pleasure in, thou shalt feel the bitterness of one day, either here, or in the life to come: It was thus with God's dear servant Job, Job 13. 26. Thou writest bitter things against me, and makest me to possess the iniquities of my youth. Then thou shalt feel a thirst in thy soul; and by how much the more thou hast despised piety and religion, the more vehement shall thy thirst be in that day. Prouide for this thirst, I advise thee; choose rather to have David's thirst in this life, then Dives thirst in the life to come; yea choose rather to bring thy sins into thy remembrance thy own self, then that the Lord should do it, for, Heb. 10 31. It is a fearful thing to fall into the hands of the living God. But alas, most men instead of providing for the quenching of this thirst, do by desperate continuing and increasing in sin, laborall they can to add fuel to this fire, and increase this thirst, as drunkards use (it is the comparison the Holy Ghost useth, Deut. 29. 19.) by all means they can to provoke thirst, that they may drink the more. But know assuredly, that proportionable to the number and heinousness of they sins will thy heat and thirst be; and to these men I may say as Esa. 50. 11. Behold all ye that kindle a fire, that compass yourselves about with sparks, walk ye in the light of your fire, and in the sparks that ye have kindled; this shall ye have of my hand, ye shall lie down in sorrow. Say not, this is a hard doctrine, and tends to terror; mislike it not for that; oh that the Lord would so follow it, and so press it upon our consciences, that it might work fear in you. Nothing is more wholesome and profitable for us in this secure age, then this fear, Prov. 28. 14. Happy is the man that feareth always. It was profitable for Paul to be acquainted with the terrors of the Lord, 2. Cor. 5. 11. And if Paul had need of them, much more have we. This is the mean to keep thee from those everlasting fears, Hab. 3. 16. I trembled in myself, that I might rest in the day of trouble.

And thus much for the first part of this Text. The second point to be observed in it, is the Antithesis that our Savior makes between the water of Jacob's Well, and the water of life: and this opposition holds true, not between the water of Jacob's Well only, but between all other things and the water of life, for he makes it the peculiar and proper effect of the water of life to quench this thirst. From whence we learn; That no worldly thing can perfectly and fully quench the thirst of the soul. I cannot deny but there be many wicked men, who never tasted of other then worldly comforts, that may seem to have as much peace and quietness in their conscience, as any man in the world hath, Job 21. 9. Their houses are peaceable and without fear. Psal. 73. 5. They are not in trouble as other men are. Luke 11. 21. When the strong man keeps possession of the house, all things are in peace. Yea, such as have had this thirst, may seem to have quenched it well, even by worldly means. Neither do I deny, but that there be many worldly things, that for a time will seem to slake this thirst, and quiet the heart that is troubled with the sense of sin, 1. Sam. 16. 23. When David played on the harp, Saul was refreshed and eased. And our own experience may tell us of some that have had much trouble of mind for sin, and this vehement thirst, that yet now, by giving over their precise course, and giving themselves to worldly mirth, are as quiet in their minds as any man living. Yet can no worldly thing soundly quench the thirst of the soul, nor satisfy the heart that desires comfort against the sting of conscience and sense of God's wrath. And to such as make such reckoning of worldly helps in this case, I may say as Esa. 55. 2. Why do you labor for that which satisfieth not? For as the promise is made only to the godly, Psal. 8 •… . 8. He will speak peace to his people and to his Saints. So of every wicked man it is said, Esa. 57. 21. There is no peace to the wicked; yea of every natural man, Rom. 3. 17. The way of peace they have not known. What shall we say then to the peace of wicked men? Surely either it groweth from senselessness, they never yet knew what sin is; they never felt the heat of the sting of conscience, and sense of God's anger; and then how can it be said, their thirst is quenched that never felt any thirst? Their case is described, Esa. 29. 8. A man dreameth, and loe he is drinking, but when he awakeneth, behold he is faint, and his soul longeth. 2. Or else, if ever they had this heat, and felt this thirst, the peace and joy they seem to have, is in the face only, and not in the heart, 2. Cor. 5. 12. Do you not think that many a man that maketh show of great jollity and mirth, hath his inward stingings and gripes of conscience. 3. Or if ever they had this thirst, and have now quenched it with worldly comforts, they shall surely thirst again, and that in a more vehement and intolerable manner then ever they did before. See this judgment threatened against them, that make up the breach that God hath made in their conscience with untempered mortar. Ezech. 13. 13. Therefore thus saith the Lord God, I will even rent it (the wall that was thus daubed with untempered mortar) with a stormy wind in my fury; and there shall be an overflowing shoure in mine anger, and great hailstones in my fury to consume it.

The Reasons of this Doctrine are these.

1. If there were never so good su •… iciency in worldly comforts, yet cannot a man be sure to have them, when he shall stand most in need of them, for the satisfying of the thirst of his soul, for the Lord deals oft with men in this case as he dealt with Jacob, Gen. 32. 24. he wrestleth with them, and smites them in the night, and when they are alone; when neither their companions, nor other means of worldly comfort are at hand.

2. Say a man enjoy them in great abundance, yet in that case, a man shall not be able to relish them, or feel any comfort in them. See an experiment of this, when God had awakened the conscience of Belshazzar, and summoned him to judgment, and thereby smitten his heart with deadly terrors, Dan. 5. 5. 6. neither the vine, nor any of the exquisite dainties, nor all the pleasant compahe had at his great feast, could yield him any comfort, he could relish no sweetness in them, yea by how much the more, a man hath delighted in them, in former times by so much the more, he is wont to distaste, refuse, and ab horre them in this case. The soul in that case is apt t •… refuse these comforts, and to loath them, Psal. 77. 2. That which the Prophet saith of gold and silver, Ezek. 7. 19. that in the day of extreme anguish men can take no comfort in them, but shall be willing to cast them into the street, and put them out of their sight; the same may likewise be said of all worldly comforts. Merry talk and music at that time, will be but as the casting of vinegar upon nitre, as Solomon speaketh, Pro. 25. 20. So that a man may fitly compare all these comforts, to that broken staff or reed, mentioned, 2 Reg. 18. 21. Upon which if a man lean, it will go into his hand and pierce it.

3. Say a man in this case enjoyed all worldly comforts, and did also esteem as much of them then as ever he did; yet is it not possible they should be sufficient, to quench the thirst, that is caused by the sense of God's anger; for God only is able to cure the wounds that he hath made, he maketh sore and bindeth up (saith Eliphaz, Job 5. 18.) he woundeth, and his hands make whole. So that, that which is said of riches, Pro. 11. 4. may be said of all other worldly comforts, They avail not in the day of God's wrath.

The use of this doctrine, is not to work despair, or dismay any whose hearts desire is to please God; for to their comfort I may say as Ezra 10. 2. There is hope in Israel concerning this, Zach. 13. 1. There is a fountain opened to the house of David, and to the inhabitants of Jerusalem for sin and for uncleanness. But to exhort every man 1. To make less account of all worldly comforts, and to esteem better of the water of life. I deny not, but we may take comfort in these things, 1 Tim. 6. 17. they are given to us in abundance to enjoy. But we must take heed of trusting in them, or making them our only comfort. Consider what the Apostle writes, 1 Cor. 7. 29. 31. They that have wives should be as though they had none; and they that rejoice as though they rejoiced not; and they that bay as though they possessed not; and they that use this world as not over-using it; for the fashion of this world passeth away. We should use also the comforts of this life with so indifferent a mind, that they be no clogs unto us, to hinder us in the way unto a better life. Oh the misery of them that have no comfort, but in their wealth, or in their company, or in their pleasures. To them we may say as Psal. 4. How long will ye love vanity, and follow after leasing? Jonah 2. 8. They that observe these lying vanities forsake their own mercy.

2. To get (without delay) assurance to our souls of our interest in Christ (from whom only this water of life which quencheth the thirst of the soul, is to be had) according to the counsel of the Psalmist, Psal. 2. 12. Kiss the Son least he be angry, and ye perish from the way, when his wrath is kindled but a little, blessed are they that put their trust in him.

Lecture the tenth, April 4. 1609. JOHN IIII. XIIII.

IT followeth that we proceed to the third point, which I told you was to be observed in this and the former verse, namely, That the Spirit of grace, which our Savior here calleth the water of life, is able fully and perfectly to quench this thirst that the soul of man is subject to; for our Savior here saith, that whosoever drinketh of the water that he would give him, should never thirst: and giveth a reason why he can never be a thirst again. The water that I shall give him, shall be in him a Well of water, springing up into everlasting life.

Now (that we may build upon a sure foundation) we must call to mind that which I told you (in the handling of the 10. Verse) that by this water of life, is meant the Spirit of God. This was then proved evidently by two places, Esa. 44. 3. I will pour water upon the thirsty, and floods upon the dry ground, I will pour my spirit upon thy seed, and my blessing upon thy buds, and John. 7. 38. He that believeth in me, out of his belly shall flow rivers of water of life. Verse 39. This spake he of the spirit, which they that believed in him, should receive. So that when our Savior saith here, whosoever drinketh of the water that I shall give him, shall never thirst, it is, as if he should have said thus in plainer terms, Whosoever shall receive the Spirit of regeneration which I shall give him, and which none can receive, but by me, and through my merits, shall never be more a thirst; that is, he shall not only obtain sound and perfect peace in his conscience against the apprehension of God's wrath due to his sins; but this peace and comfort of his conscience shall never die nor decay in him, he shall never fall into a deadly thirst again; nor into that painful and intolerable desire of comfort against God's wrath, that he was subject to before? For, that seed of God, and Spirit of regeneration which he hath received of me, can never be dried up or wasted, but will still in all temptations and afflictions, yield him comfort and satisfaction, and peace of conscience, and never leave him, till it have brought him unto eternal life.

The words then contain in them a commendation of the water of life, the spirit of grace and regeneration. 1. From the efficacy and sufficiency of it; it is able to quench the thirst of the soul. 2. From the durableness and perpetuity of it; where once it is received, it will never be wasted or dried up.

First then from this, that our Savior saith, that he that drinketh of the water that he shall give him, yea whosoever (how thirsty soever his soul were before) drinks of the water he shall give him, shall never be more a thirst; we learn,

That the Spirit of grace and regeneration, wheresoever it is received, quencheth the thirst of the soul, satisfieth and quieteth the conscience, against the sense of God's wrath.

Before I confirm this Doctrine, I will clear it and make it plain by answering two objections that may be made against it.

Such as have the Spirit of God, do yet still thirst after grace, and have an incredible desire to increase it, as both the Scripture, and daily experience doth prove: yea there was never any that truly tasted of the sweetness of God's Word and grace, but they will still long after it, and think they can never have enough of it, in this life, 1 Pet. 2. 2. As new borne babes they desire the sincere milk of the Word, that they may grow thereby. See an experiment of this in David his affection to the Word, and desire to learn it, was every whit as vehement, as if he had scarce learned the first Principles of it, Psal. 119. 12. 19. 33, 34. and verse 10. My soul breaketh for the longing it hath to thy judgments, at all times. How is it then said here that they that have drunk of this water, shall never thirst again?

I answer. The thirst, which our Savior saith, he shall never feel again, that drinketh of the water of life, is extreme and painful, hurtful, and such as causeth death; as the thirst of the body will, if it be extreme; but the thirst of the godly, is wholesome, and a sure sign of a sound and healthful soul, as in the body, it is a sign of health, when one hath an appetite to his meat and drink. And Physicians observe it for a sign, that their Physic hath wrought well, and that the body is sufficiently purged, when the patient groweth thirsty. 2. It is not extreme and painful, but they find a swetnesse and pleasure and satisfaction in it: So David that Psal. 63. 1. professed his longing after the public worship of God, doth yet, ver. 3. 4. acknowledge that he was not without great satisfaction even in the want of those public ordinances of God. Because thy loving kindness is better then life (saith he) my lips shall praise thee. Thus will I bless thee while I live; I will lift up my hands in thy name.

Secondly, it may be objected, that many of the godly, are subject, even to that kind of thirst, that is painful; are troubled and disquieted, in their mind and conscience, with the sense of God's indignation. The Prophet complaineth of this, Psal. 88. 7. Thine indignation lieth upon me, and thou hast vexed me with all thy ways. How is it then true that our Savior saith here, Whosoever drinketh of the water, that I shall give him, shall never thirst.

I answer, that their thirst, is not deadly, nor extreme, though in their own sense it seems so to be; but even as it is with the wicked, that they think their state better then indeed it is, Esa, 29. 8. As the thirsty man that dreameth he is drinking, and when he awaketh behold his soul is faint for thirst. So in the time of temptation, the godly (as one in a dream) thinketh himself much drier, then indeed he is. For the Spirit of God and that grace that is in him, sustaineth him, so as he fainteth not, nor perisheth in this thirst. When he knoweth not what to pray, the Spirit helpeth him, Rom. 8. 26. Even then when he seemeth so tormented with the sense of God's wrath, he is assured of God's favor, though he feel it not. See a plain proof of this in David, Psal. 22. 1. Though to his sense God had forsaken him, yet he had the spirit of prayer even then, even the spirit of adoption, that made him able to pray and even to cry, My God, my God.

So that now you see the meaning of the doctrine, that everyone that hath the Spirit of God, can never have in his soul that thirst that is painful and extreme, that is hurtful and deadly, but the grace of regeneration wheresoever it is, satisfieth and quieteth the conscience, worketh in it that peace of God which passeth all understanding, Phil. 4. 7. and that joy which is glorious and unspeakable, 1 Pet. 1. 8.

So that though the reward and comfort, that accompanieth godliness in this life, be nothing in comparison of that, that is prepared for it in heaven, when it shall be said unto us, Mat. 25. 23. Enter into thy masters joy, for 1 Cor. 2. 9. Eye hath not seen, nor ear heard, neither hath entered into the heart of man, the things which God hath prepared for them that love him. There only, we shall be perfectly freed from all thirst, then shall we neither hunger nor thirst anymore, Apoc. 7. 16. then shall we be satisfied with the likeness of God, Psal 17. 15. yet even in this life, it yieldeth marvelous comfort, and peace to the conscience. See the proof of it in three points.

1. There is not any one duty of piety that is performed with a good heart, but it useth to yield presently, a sweet satisfaction and contentment to the conscience, that maketh it say, I am glad I have done this. Our Savior saith after, verse 34. that it was his meat to do the will of God, 1 Chron. 29. 9. The people rejoiced, when they offered willingly, for they offered with a perfect heart. This we shall find in our prayers, even in those we have poured out in greatest bitterness of soul. See the comfort David found in that prayer which he began in great heaviness of spirit, Psal. 6. 8. Depart from me (saith he) all ye workers of iniquity, for the Lord hath heard the voice of my weeping; the Lord hath heard my supplication, the Lord will receive my prayer.

2. True godliness and uprightness of heart doth not only yield comfort for the present, but it maketh the heart truly joyful and comfortable at all times; that though most men judge, that the life of a Christian is the most tedious and uncomfortable life in the world; the entering into this profession, is a bidding adue to all mirth and joy; yet as our Savior said to his Disciples here, verse 32. so may a Christian say to these, I have joy that you know not of, Pro. 14. 10. No stranger can meddle with, or skill of our joy. The man that truly fears God, hath that joy that he would not give a dragm of it for a pound of thy joy, as you may see in that speech of David, Psal. 4. 7. thou hast put gladness in my heart, (saith he) more then (they have, then worldlings have) in their time that their corn and their wine increased. It is true that the godly have their dumps sometimes, and fits of heaviness; but 1. Though they do not for the present joy, yet they shall be sure to find comfort in the end, Psal. 97. 11. Light is sown for the righteous, and gladness for the upright in heart. 2. When they bethink themselves well, of their own estate, and by due trial of themselves, find that they have in themselves this Well of water that Christ here speaks of; that the seed of God abideth in them; then do they check themselves for being so uncomfortable, as David doth, Psal. 42. 11. and find they have just cause not to be sad, but to rejoice, and to be of good cheare. That whereas wicked men, the less they look into their own hearts, and think of their estate, the merrier they are; it is quite contrary with the godly man, Gal. 6. 4. Let every man prove his own work, and then he shall have rejoicing in himself alone, and not in another.

Thus I have made this second point plain unto you, let us now prove and confirm it in a word or two. The Spirit of God is called, Psal. 45. 7. the oil of gladness; because it makes a man to look cheerfully; therefore also it is said, Pro. 29. 6. In the transgression of an evil man, there is a snare, but the righteous doth sing and rejoice. See an experiment of this in Paul, 2 Cor. 1. 12. Our rejoicing is this, the testimony of our conscience, that in simplicity and godly pureness, and not in fleshly wisdom, but by the grace of God, we have had our conversation in the world, yea he saith, 1 Cor 9. 15. He would rather die, then loose this rejoicing, that he found in the testimony of a good conscience.

The third and last point, wherein the truth of this doctrine appeareth, is this, that even in the evil day, when all other comforts will fail a man; when most tokens of God's anger shall be upon a man, and Satan shall be busiest with him, and his own weak heart, shall be most subject to fear, and to that thirst we heard of the last day; even in that day, this water of life, an upright heart, and a godly life, will yield unspeakable boldness and security, peace, and comfort, to the conscience of a man. And well fare that comfort that will stick by a man, and show it self most; when a man shall have most need of it. Solomon commendeth a true friend by this note, a friend loveth at all times saith he, Proverbs 17. 17. It is much to the commendation of good works that that Daniel said to Nebuchadnezzar when he would direct him how to escape that temporal judgment, and fearful plague, that God had threatened; he telleth him, this was the way, Daniel 4. 24. Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor, if it may be a lengthening of thy tranquility. Good works will prevent and keep off God's judgments: But good works will do much more then so; they will free the conscience from fear in the evil day, they will work peace and comfort in the heart, in the day of anguish and temptation, Psalm 112. 4. Unto the upright there ariseth light in darkness, Proverbs 28. 1. The wicked flee when no man pursueth, but the righteous is bold as a Lyon. Such a one is like a house built upon a rock, no winds, nor floods can hurt him, Matthew 7. 24, 25. Therefore Paul speaking of the spiritual armor, whereby we may be made able to stand in the evil day, nameth righteousness for the breastplate, Ephesians 6. 14. See the experiment of this in Job 6. 10. Yet this comfort I have (though I burn with sorrow and he spareth me not) that I have not denied the words of the holy one. And that maketh the Apostle say, James 2. 13. Mercy rejoiceth against judgment.

The Reason why the water of life, hath such virtue to quench the thirst of the soul; Is, for that the spirit applieth the merits of Christ, unto the conscience. A godly life assureth us, that Christ and his merits belong unto us indeed. For (to speak properly) Christ only is the refuge against this tempest, and shadow against this heat, as he is called, Isaiah 25. 4. and his blood is that drink that quencheth this thirst, and satisfieth the soul. John 6. 55. My Flesh is meat indeed, and my blood is drink indeed, and verse 35. He that cometh to me shall not hunger, and he that believeth in me shall not thirst. It is not our own righteousness that can shade us from the heat of God's wrath, but the righteousness of Christ only. Therefore Paul desired that he might be found in him, not having his own righteousness, Phil. 3. 9. and Nehemiah 13. 22. Spare me according to the greatness of thy mercy. But forasmuch as Christ's righteousness is without us, the spirit is that that applieth it to us, and uniteth us to him; and a godly life is that that assureth us, that our faith is a true and living, not a false and dead faith, 1. John 3. 7. He that doth righteousness, is righteous, even as he is righteous. Therefore this also is said to quench the thirst. In which respect good works are also called a foundation. 1. Tim. 6. 19.

The Use of this Doctrine is; First, for the satisfying of all men in the question between us and the Papists touching good works, and for the convincing them of slander; you hear what we grant. 1. That good works, are marvelously profitable, godliness is profitable unto all things, saith the Apostle, 1. Timothy 4. 8. 2. That they are also so necessary, that no man can be saved without them. Only we deny; first, that they can justify us before God: secondly, that they can merit heaven, or a far meaner reward then heaven is, at God's hands.

2. To admonish all men to seek grace and the fear of God. 1. All men desire joy, and esteem it the only felicity; they abhor sadness and sorrow as the devil; but be not deceived, do what thou canst, hunt after these delights as greedily as thou canst, yet will God make thee one day know and feel what thou hast done, for all these things God will bring thee unto judgment, Ecceles. 11. 9. and then shall thy heart be made sad, Luke 6. 25. Woe be to you that laugh now, for you shall mourn and weep. 2. Oh seek for sound and true joy, such as may make thy heart glad and comfortable, when thou shalt have most need of comfort. Thou must come to be one day in that case that Hezekiah was in, labor that thou mayst have that comfort, that he then had, when the message was brought him from God that he must die and not live, and he by examination of his own heart, and fervent prayer, sought to prepare himself for death, this was that that he found comfort in, in that case, remember now O Lord I beseech thee (saith he, Isaiah 38. 3.) how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. The uprightness of his heart and constant care he had to please God in all his ways yielded him comfort in that estate. If thy conscience shall say in that day, as Psal. 90. 9. All our days are passed away in thy wrath. If thou never hadst in thy life any good evidence of God's special favor: Oh, how great will thy misery then be? 3. Flatter not thyself with this conceit, that Christ died for thee, and thou believest in Christ; for if thou have not the Spirit of Christ, thou art none of his, Rom. 8. 9.

3. To encourage such as begin inwardly and unfeignedly to affect good things; let not the scorns of others, nor the difficulties thou findest in a good course discourage thee; for thou shalt find the sweetness of it one day. That which Solomon saith of one, may be said of all good duties. Thou shalt find it after many days, Ecclesiastes 11. 1. and 1. Corinthians 15. 58. Be ye steadfast, immovable, always abounding in the work of the Lord, for as much as you know, that your labor is not in vain in the Lord.

4. To reprove such Christians, as yield too much to the dumpishnesse and heaviness of their own hearts. I do not wish men that fear God to give too much liberty to themselves, in hunting after carnal joy, or the means thereof; after recreations, and keeping company with profane men. Of such mirth, we may say as Eccl. 2. 2. I said of laughter, it is mad, and of mirth what doth it?

I know the best Christians have ofttimes just cause to be sad, 1. In respect of their own sins. 2. In respect of the state of the Church of God, If I do not remember Jerusalem, let my tongue clean to the roof of my mouth; if I prefer not Jerusalem above my chief joy saith the Prophet, Psal. 137. 6. But if such, as are indeed in the state of grace, and continue not in any one sin wittingly, which they have not repented of, do not stir up themselves to be joyful and comfortable, they are in a great fault. The Lord would have such to be cheerful, Rejoice evermore saith the Apostle, 1. Thess. 5. 16. and Philippians 4. 4. rejoice in the Lord always, and again I say rejoice. The Lord would have such to be merry at work and merry at meat, Deut. 12. 18. Thou shalt rejoice before the Lord thy God, in all that thou puttest thine hand unto. And if they be not cheerful, they offend much.

For first, they sin against God, who delighteth most in the service that is done to him with cheerfulness, and with a glad heart. God loves as well a cheerful worshipper as a cheerful giver, 2. Corinthians 9. 7. That was the cause why Anna abstained from the sacrifice, because she could not be cheerful, 1. Sam. 1. 7. Mark what account God makes of this, Deut. 28. 47. Because thou seruedst not the Lord thy God with joyfulness, and with gladnsse of heart for the abundance of all things; therefore shalt thou serve thine enemies in hunger and in thirst, &c.

2. They sin against themselves, both against their bodies, in making them more unserviceable to their souls in any good duty, Prov. 17. 22. A merry heart doth good, like a medicine: but a broken spirit drieth up the bones. And against their souls in making them less able to resist Satan's temptations, Neh. 8. 10. The joy of the Lord is your stre •… h.

3. Against men, in causing them to think very hardly of Religion, as of that, that will deprive a man of all the comfort of his life, and cast him into continual melancholy, and doubts, and sadness of heart.

Lecture the eleventh. April 11. 1609.

WE have heard the last day, that this verse contains in it, a commendation of the water of life (the Spirit of regeneration) from two arguments, viz. first from the efficacy and sufficiency of it, it is able to quench the thirst of the soul, and fully to satisfy and quiet it; secondly, from the durableness and perpetuity of it. The first of these we finished the last day; Now it remains that we come to the second. From this then that our Savior saith here, 1. Whosoever shall drink of the water that he shall give him, shall never be more a thirst. 2. That the water that he shall give shall be in him that hath once received it, a Well of water springing up to everlasting life.

We learn: That he that hath once truly received the Spirit of grace, can never lose it. Before I confirm this Doctrine to you, I will first clear the meaning of it unto you. For it may seem an absurd and incredible Doctrine, contrary to reason, contrary to sense and experience, to say, that a man that is once regenerated, and hath received grace, can never lose it. I will show you therefore how far forth we grant, that a man may lose the good things he hath had.

1. There be certain gifts of the spirit that may be lost, viz. outward gifts, whereby men are fitted to the outward duties of their calling. The Spirit of the Lord departed from Saul. 1. Sam. 16. 14. But what was that Spirit of the Lord? The spirit of prophesy, 1. Sam. 10. 10. and the spirit of government, 1. Sam. 11. 6. but it is the spirit of Sanctification, of which we say, it cannot never be lost.

2. There be certain shows of sanctification, and reformation which are the fruits of nature, and they may be lost. A natural man doth ofttimes many good things. 1. Out of a carnal respect to his credit, that he might be well thought of; so did the Pharisee and hypocrite pray and fast, and give alms, Mat. 6. 2. 6. 15. 2. Somtimes out of a servile fear of God's wrath, while he is under the whip, ye shall have him cease from sin, speak many good words, seem very religious, Psal. 78. 34. When he slew them, then they sought him, &c. Now in these good things, there is no durableness or constancy, For all flesh is grass, 1 Pet. 1. 24. Whatsoever excellency is in it, or comes from it, hath no durableness in it. But of true sanctification, that comes of grace, we affirm that it can never be lost.

3. A man that hath only tasted of this wate •… •… f life, and received certain fragments, and superficial beginnings of true sanctification and grace, may fall quite away and lose them. Heb. 6. 4, 5. Such as have been enlightened, and tasted of Christ and of the good word of God, and powers of the world to come, and have been partakers of the Holy Ghost, may fall away. 2. Pet. 2. 20. 22. Such as had escaped from the filthiness of the world, through the acknowledgement of the Lord, and of the Savior, may be entangled therein again, and overcome, so as that their latter end may become worse then ever their beginning was. But he that hath not only tasted, but drunk a sound draught of this water of life and let it down can never lose it, never cast it up again.

4. A man that hath not only tasted, but drunk of this water of life, and truly received the Spirit of sanctification; may seem to have lost it sometime; for he may decay for a time, in the measure of grace, and lose the heat, and fervency of the spirit, that once he had, as Christ complains of the Angel of the Church of Ephesus, he had left his first love, Apoc. 2. 4. 2. He may for a time lose the comfortable feeling & assurance of grace, and be in his own sense, as a man utterly void of grace. This was the case of the Spouse of Christ, Cant. 3. 1. 2. and 5, 6. Her well-beloved was gone. 3. He may lose for a time, the power and e •… icacie, and operation of grace, and fall into as gross sins, as any other man. David and Peter may be examples of this: yea, the best are in great and continual danger to fall thus, if they take not great heed unto themselves. Nay, it is a very hard thing for any of God's children to keep themselves from these decays. Therefore are those exhortations so often used, 1. Cor. 10. 12. Wherefore let him that thinketh he standeth, take heed least he fall, Heb. 12. 15. Looking diligently least any man fail of the grace of God, least any root of bitterness springing up, trouble you, and thereby many be defiled, Phil. 2. 12, 13. Wherefore, my beloved, as ye have always obeyed not as in my presence only, but now much more in my absence; work out your salvation with fear and trembling. For it is God that worketh in you both to will, and to do, of his own good pleasure. You see then, how even they that have indeed drunk of this water of life, may seem to have it quite dried up in them. But yet though this seem so, it is not so indeed: for in all those three cases I have mentioned, ye shall see the children of God that had drunk of this Water of life, they had in themselves this Well of water, they had grace in them even then, when they seemed to have lost it. There is soundness of grace in many a one that is much decayed in zeal, as is plain in the case of that Angel of Ephesus, Apoc. 2. 2, 3. Notwithstanding this his delay in his first love, the Lord knew (approved of) his works and commendeth him for his labor and his patience, and for this that he could not bear with them that were evil, and that he tried them that said they were Apostles and were not, that he had borne and had patience, and for his names sake had labored and had not fainted. 2. There is much grace in many a one, that have lost for a time their feeling, as is plain in the example of the Spouse, Cant. 5. 6. She grieves, and never gives over seeking, till she had found her beloved. 3. There remaineth grace in the regenerate, even then, when they have fallen most fearfully. Whosoever is borne of God (saith the Apostle, 1 John. 3. 9.) doth not commit sin; for his seed remaineth in him, and he cannot sin, because he is borne of God, the seed of God remaineth in him, and therefore he cannot sin, as other men do, he cannot sin with the full consent of his will, with the full sway of his soul as before he did. This is evident in the example of David, for when he complains as if he had quite lost the spirit, Psal. 51. 11, 12. Even then he prayeth, and prayeth so, as he could never have done, if he had not had the spirit of grace in him. For how can men call upon him, in whom they have not believed saith the Apostle, Rom. 10. 14. and Rom. 8. 26. it is the spirit it self that maketh intercession for us and makes us able to pray.

Having thus cleared the Doctrine, let us hear how it may be confirmed. Let us hearken unto some plain and pregnant testimones of holy Scripture to prove this, that whosoever hath truly received the Spirit of grace can never lose it, Psal. 15. When David had spoken of sundry fruits of regeneration, he concludes the Psalm thus, verse 5. He that doth these things, shall never be moved, Psalm 19. 9. The fear of the Lord is clean and endureth forever, Psal. 23. 6. Surely, goodness and mercy shall follow me all the days of my life. So he that hears the Word and doth it, is compared to a house that is built upon a rock, which no rain, nor floods, nor winds (nor temptations how strong soever) can overthrow, Matth. 7. 24. 25. And Luke 8. 13. 15. Though the other hearers believe but for a time, yet he that with an honest and good heart, hears the Word shall keep it, John 6. 56. He that eateth my flesh, and drinketh my blood, abideth in me. In which respect, saving grace is called, The good part that shall not be taken away, Luk. 10. 42. The immortal seed, 1. Peter 1. 23. and was fitly resembled by that fire that came down from heaven, that never went out, Levite. 6. 12.

The Reasons of this are principally three.

1. The unchangeableness of God's love and decree. No man hath received the Spirit, but only such as God hath elected to salvation, and loved in Christ before all worlds, Rom. 8. 30. Whom he predestinated, them he called, and none but them, Acts 13. 48. So many as were ordained to eternal life, believed. Therefore true faith is called, Titus 1. 1. The faith of God's Elect. A man may make his election sure this way, 2. Pet. 1. 10. Now such as are elected, cannot possibly fall away, this our Savior speaks of as of a thing utterly impossible. The false Christ's and false Prophets shall show so great signs and wonders that they shall deceive, if it were possible the very elect, faith lie, Matth. 24. 24. The love of God in Christ is unchangeable, Ier. 31. 3. I have loved thee with an everlasting love, saith the Lord, therefore in mercy have I drawn thee. Whom Christ loves, John 13. 2. he loves unto the end. And those that come to him (that is, which believe in him, John 6. 35.) he will never cast away, John 6. 37. The gifts and calling of God (saith the Apostle, Rom 11. 29.) that is, such gifts of God, as accompany an effectual calling, are without repentance. Every good and perfect gift (saith the Apostle, I am. 1. 17.) and what he means by the perfect gift, he expounds verse 18. viz. the grace of regeneration; is from above, and cometh down from the Father of lights, in whom is no variableness, neither shad •… w of changing. Though we be wonderfully unconstant and changeable, yet is there not so much as a shadow of changeableness in the Lord in this case. Insomuch as we may conclude this first reason with the words of the Psalmist in Psalm 118. 2, 3, 4. Let Israel now say: that his mercy endureth forever. Let the house of Aaron now say: that his mercy endureth forever. Let them now that fear the Lord, say: that his mercy endureth forever.

2. The power that is in God to perform what he hath promised, 1. Peter 1. 5. We are kept by the power of God through faith unto salvation. And this reason our Savior giveth in John 10. 28. They shall never perish, neither shall any pluck them out of my hands, verse 29. My Father which gave them me, is greater then all, and no man is able to pluck them out of my Fathers hands. For any strength that is in us (alas) we might fall quite away every day, considering the temptations that we are subject to; but this power of God, is that, that keeps us from falling irrecoverably, Psal. 37. 24. Though he fall, he shall not be cast off, for the Lord putteth under his hand. We our selves are apt enough (alas) to lose that grace we have received, but the power of God preserveth us, and the weaker we are, the more is God's power glorified in preserving us. To which purpose that may be applied, 2. Cor. 4. 7. But we have this treasure in earthen vessels, that the excellency of the power may be of God and not of us, and 2. Cor. 12. 9. My grace is sufficient for thee, for my strength is made perfect in weakness.

3. The prayer and continual intercession that Christ maketh for us. For as he prayed for Peter (and that was the cause why he, though he fell grievously, yet he lost not all grace, Luke 22. 31, 32.) so he hath prayed for all the faithful, John 17. 20. Neither pray I for these alone, but for them also, which shall believe on me through their word. And this is a principal part of the prayer that he made for them, verse 11. Keep them in thy name, even them whom thou hast given me, verse 15. I pray not that thou shouldest take them out of the world, but that thou keep them from evil. And this intercession is continual, Heb. 7. 28. He is able perfectly to save such as come to God by him, seeing he ever liveth to make intercession for them. And these are the Reasons why though we fall, we cannot loose quite that grace that we have received.

The Use that this Doctrine serveth unto, is,

1. To work in us a love and desire of grace, and the means of grace. In worldly things we love certainties and perpetuities; therefore (though there be more use of ready money for the present) yet men rather desire land then money. Behold, there is no certainty nor durableness in any blessing but this. Our Savior calls all the profits of this life, another man's goods, (because we have no certainty, but they may (we know not how soon) be taken from us, and bestowed on another) but grace he calls our own, Luke 16. 12. Therefore nothing but grace only can be called durable riches, Prov. 8. 18. Therefore our Savior saith, John. 6. 27. Labor not for the meat which perisheth, but for the meat which endureth unto everlasting life. Indeed if it were true (as the Papists and some others say) that grace may be lost, there were the less cause to desire it: for what inward peace or joy, could we have in this case without certainty? but this ministers unspeakable comfort to the soul, that when we once know we have grace, we may be sure, we shall never loose it. And as I said this should make us in love with grace; so should it with the means of grace, even the ministry of the Word, which is called the ministration of the spirit, 2. Cor. 3. 8. We read of the foolish Virgins when they came to their fellows to ask some oil, they received this answer, Matth. 25. 9. Go ye to them that sell, and buy for yourselves. Behold, we are they that fell this oil: there is no man here so void of grace, but may conceive assured hope to obtain it, if he can submit himself as he ought to the means of grace, Isaiah 55. 3. Hear and your souls shall live. And therefore if God shall begin now, or at any time to touch, and draw thine heart, struggle not against this work of his (as many do) Heb. 3. 7, 8. To day if ye will hear his voice, harden not your hearts as in the provocation, in the day of temptation in the wilderness. Stand not our against God, but yield thyself, and say to him as Cant. 1. 4. Draw me, and we will run after thee.

2. To exhort every man, to try the good things that are in him, whether they be of nature, or grace. This duty we are oft exhorted to, 2. Cor. 13. 5. examine yourselves (saith he) whether ye be in the faith, prove yourselves, especially when we are to renew our Covenant with God in the Sacrament, 1. Cor. 11. 29. To persuade thee to this duty: Consider, 1. There may be good things in a natural man. Say not with thyself, I have some good things in me, and therefore I have the Spirit of God, because the Scripture saith, of them that are mere natural men, that of them there is not one that doth good, no not one, Rom. 3. 12. that we are not sufficient of our selves to think a good thought, 2. Cor. 3. 5. And the Apostle saith of himself that he knew that in him, that is, in his flesh (in his vnregeneratc part, and so far forth as he was a natural man) there dwelleth no good thing, Rom. 7. 18. Deceiue not thyself by the mis-understanding of these places. For though it be true, that no natural man can do anything that is truly good pleasing unto God, (a corrupt tree cannot bring forth good fruit, saith our Savior, Matth. 7. 18.) yet may there be in a mere natural and carnal man, such things as are naturally and in themselves good things and commanded of God. I tell thee, there may be good things in a natural man, who besides the corruption of nature, hath also some remnants of God's Image in him. Every man that cometh into the world hath some light in him, John 1. 9. Every man is made after the similitude of God, I am. 3. 9. 2. It will yield thee unspeakable comfort, if thou 〈1 page duplicate〉 〈1 page duplicate〉 canst find by due trial that thou hast indeed received the Spirit of God, Gal. 6. 4. But let every man prove his own work, and then shall he have rejoicing in himself, and not in another. The more precious this treasure is, the more need thou hast to take heed thou be not deceived in it. As the wise Merchant did, when he had found the true treasure, he hideth it, and for joy thereof ( 〈 in non-Latin alphabet 〉 subducit sese) he withdraweth himself to consider well and try whether it were true treasure indeed, before he sells all that he hath to buy the field where it was, Matth. 13. 44. 3. Thou mayest (if thou wilt try) certainly discern this, 1. Cor. 2. 12. The Spirit is given us to that end that we may know the things that are given us of God. Some rules I will give thee whereby thou mayest know whether the good things that are in thee be, the fruits of grace indeed. 1. If they be done by the direction and warrant of the Word, thus is Josiah goodness commended by the Holy Ghost to be true goodness indeed, it was according to that which was written in the Law of the Lord, as we read, 2. Chron. 35. 26. 2. If thy intent in doing of them, be to please, serve, and honor God, not to serve thyself or men. By this note, the Apostle describeth truth of grace, both in himself and in others. Of himself he saith, Gal. 1. 10. that he did not in his Ministry seek to please men, but that he served God in his spirit in the Gospel of his Son, Rom. 1. 9. And of others he saith, Rom. 14. 6. that he that did either regard or not regard a day, was not to be despised or judged an hypocrite, so long as he did that which he did unto the Lord, and in a care to please and approve himself unto him. 3. If thou doest what thou doest in love to him, because thou knowest how much he is delighted with and honored by thy obedience. For the Apostle saith, Gal. 5. 6. that that is true faith, and such as will avail a man and stand him instead, that worketh by love, and causeth him to do every good work that he doth out of love unto God. And our Savior by this argument comforts Peter, and assureth him that the fall that he had taken, was not unto perdition, because (as he proveth by appealing to his own Conscience, John. 21. 15.) there was still (notwithstanding he denied him with his mouth) in his heart an unfeigned love unto him. 4. Ifthou do what thou doest of faith, and the love thou bearest to him grow from thy assurance that he loveth thee in Christ, and that thou art his child, that he hath forgiven thee all thy sins, this was the root of Marios love, Luke 7. 47. she loved much, because (she knew) many sins were forgiven her.

3. To exhort such as have received any grace, to take heed of going back. This doctrine tends not to licentiousness (as Papists slander it) For 1. We grant the best may fall, and cannot choose but fall, unless he take great heed. 2. God will be as angry with their sins, and correct them as sharply as others, God is very terrible in the assembly of his Saints, saith the Prophet, Psal. 89. 7. as is evident in the example of his severity towards David, 2. Sam. 13. 11. 12. Though they cannot fall to death, they may receive such bruises and maimes, as they shall never clawe of (haply) while they live, and loose the sense of God's favor which they esteem more of then of all the world, David professeth, Psal. 46. 7. that there was no joy in the world comparable unto the joy that he found. Thy love is better then wine saith the Spouse, Cant. 1. 2. 3. If ever they recover (as they that ever had truth of grace shall certain do, yet) they shall do it with more difficulty then any other sinner, as we may see in the example of David, Psal. 51. Observe therefore and take heed of those things, whereby the good estate of thy soul may be impaired. And those are two principally. 1. As it is with the state of the body, with-hold food, and rest, and exercise from it, and the strongest body will decay; so is it with the state of the soul, with-hold from it the means of grace, and it will decay, 1 Thess. 5. 19. 20. If Prophecyings be despised, the spirit will be quenched: yea Pro. 29. 18. Where there is no vision, the people will decay. Yea Heb. 3. 13. If we do not daily by all good means exhort and stir up our selves we are in danger to be hardened. 2. As it is with the body, by poisoning or wounding it, the life of it (if it be not quite taken away) yet will be endangered, and the health and strength of it impaired greatly: so it is with the soul, by sinning against conscience (which is as poison and a stab given unto it) it is greatly impaired. See this in David and Peter, after they had yielded once, to sin against their conscience; they grew weaker and weaker, more and more ungracious. When David had once yielded to his lust, then he cloaks it, and adds sin to sin in a strange manner. Peter when he had denied once his Master, then he doth it with oaths and execrations, and strange impudency.

THE TWELFTH LECTURE, ON APRILL, XXV. MDCIX.

O Vr Savior having in the two former verses proved, that the Water of life which he had to give, was far more excellent then the water of Jacob's Well, this poor woman (though she had before objected and reasoned against it) is now through the divine power that she felt in his word, convinced, and believeth that he had indeed a water to give that was better then that of Jacob's Well, which he that hath once drunk of, shall never thirst again. And (out of this persuasion she had of the truth of that he had said) she did now bear a reverent estimation to his person (whom at first she esteemed basely of, as of an ordinary Jew) she desireth this water that he had spoken of, and saith unto him. Sir, give me of that water, yet (still conceiving that this thirst he had spoken of, was but the thirst of the body, and the Water of life but a material water) she desires it only out of a carnal respect she had to her own profit and ease, for so she saith, Sir give me of that water that I may not thirst, and come hither to draw. First, then in that this woman (being yet a natural and wicked woman) believes now the word of Christ, likes it, and was affected with it, and desires this water he had spoken of, and yet doth all this in a carnal respect to her profit and ease. We learn, That the principal thing the natural man respecteth in the affection he seems to bear unto the Word, is his carnal ease and contentment; so far as religion is a friend to that, he liketh and embraceth it: but when once it crosseth him in that, he regards it not, but will be ready to renounce it. Before he entertaineth any truth of God, he useth to inquire first whether it will further or hinder his profit, be for or against his advantage yea or no. What profit should we have if we pray unto him, say such kind of men, Job 21. 15.

The truth of this Doctrine will appear in these three points.

1. Many things in Religion he likes, because they seem to make for his profit.

2. There is no truth that he receives, but he turns and applies it to his worldly and carnal advantage.

3. There is no truth that he is so well persuaded of, but he will be ready to renounce it when once it proves an occasion of loss and trouble to him in the world.

1. A natural man, yea, a very wicked man may in many things consent unto the truth of God, and both in profession and practice, show a liking and love to religion; and that only for the carnal contentment, and benefit that he finds in it. You shall find (John 6. 14, 15.) that a great multitude of the Jews, about 5000 people, give a notable testimony of Christ, and show a marvelous affection unto him. Of a truth this is the Prophet (say they) that should come into the world: yea they would needs have made him a King. But our Savior saith of these with a vehement asseveration, that they did this only, because they had eat of the loaves and were filled, verse 26. And the Lord saith of the wicked Israelites, Hos. 10. 11. E •… hraim is as an H •… yfer used to delight in threshing (alluding to the manner of their threshing; the oxen that trod out their corn, were at liberty to eat, and might not be musled, Deut. 25. 4.) that is, they took delight in such duties of religion, as did not curb nor cross their nature, but yielded profit unto them. Ye shall have many a mere natural man, yea many a very wicked man, that useth ordinarily to pray, and will seldom miss a Sermon, yea sometime perform extraordinary duties, yea and that not for the credit he hopes to receive thereby from men (for those are the grosser sort of hypocrites, Matth. 6. 5. but) even because he is persuaded in his conscience, it will be profitable unto him in his worldly estate, and that God will that way reward him for it. See a proof of this, Isaiah 58. 2. They seek me daily, and will know my ways even as a nation that doth righteously; yea they fasted, verse 3. and what moved them to do this? Surely, their worldly profit and safety, they looked for and hoped to merit thereby, as appears verse 3. Wherefore have we fasted, and thou seest it not. Some temporal judgment (it seems) befell them, which they hoped by their forwardness in religious duties to have prevented, whereby God (as they conceived) testified that he regarded not their services, and this did greatly disquiet them.

But can any one be so simple, as to think the serving of God will advantage him in the world?

Yes surely; for 1. The natural man may know that the earth is the Lord's; & that God hath made many great promises, even for this life, unto them that serve him, godliness is profitable unto all things (saith the Apostle, 1. Tim. 4 8) having promise of the life that now is and of that which is to come, such a promise is that, Psal. 34. 9, 10. O fear the Lord ye his Saints, for there is no •… ant to them that fear him: The young Lions do lack and suffer hunger; but they that seek the Lord, shall not want any good thing. 2. He finds by his own experience, that when he hath served God (even after his fashion) he hath prospered the better: for such is the love the Lord beareth to piety, as he hath been wont to reward with outward and temporal blessings; the very outward duties of his service, when they have been performed, but even in a natural devotion; without an upright and faithful heart. See a manifest proof of this, Ps. 78. 34. They sought him. Ver. 37. Their heart was not upright. Ver. 38. Yet he being merciful, forgave their iniquity, destroyed them not, but oftentimes called back his anger. So it is said of Ieho •… haz, 2. King. 12. 14. He besought the Lord, and the Lord heard him, and yet ver. 2. he was a most wicked man. While the Ark of God did but remain and rest in the house of Obed-Edom three month, it is said, The Lord blessed the house of Obed-Edom, and all that he had, 2. Chro 13. 14. Never did man entertain any guest that will pay so well for his lodging, and so recompense the kindness he receives, as religion will do God hath ever been wont to bless the family where the outward duties of his worship have been constantly performed and but an outward conformity yielded unto them. 3. Yea, God hath been wont to bless many a wicked man, for the piety of such as have belonged unto him, and to whom he hath given entertainment▪ though himself have not served God at all, Gen. 12. 2. Thou shalt be a blessing (saith God to Abraham) and expounds himself in the next words, Verse 3. I will also bless them that bless thee. See an experiment of it in Putiphar, Gen. 39. 5. The Lord blessed the Egyptians house for Joseph's sake. Now this many a natural man observeth well: and this makes him both to serve God himself, and to like Religion in others. It is certain, many a natural man likes his child and his servant the better, if they be religious; and if they be not, he wisheth that they were. But why doth he so? surely, he knoweth that he shall have the more profit by them, if they were so, he knows they will be more diligent, and more dutiful, the more faithful unto him, and that God will bless him the better. You shall see a plain proof for this in Putiphar, Gen. 39. 4. He loved no servant so well as he did Joseph, he trusted him more then any, and advanced him above all, but mark the reason, Verse 3. His master saw that the Lord was with him, and that the Lord made all that he did, to prosper in his hand: I do not say that every natural man is thus minded, for many have not that wit and policy in them, either they see not that Religion brings such blessings to the place where it is entertained, or they are so wicked and profane, that they will rather lose these blessings, then they will be beholding to Religion for them. But yet this is the disposition of many, they like Religion, because it is so commodious; and were it not for this▪ God should have no service at all done to him by them, there would not be so much as a show of Religion in them; so that of these men it may be said, as Rom. 16. 18. They that are such, serve not our Lord Jesus Christ, but their own belly.

And thus much for the first point.

2. The second point wherein I told you the truth of this Doctrine may appear, is this; That there is no truth which the natural man receives, but he turns and applies to his carnal advantage; he reads and hears, only in hope to find contentment to his flesh. The most holy and wholesome parts of God's truth, he understandeth carnally, and applies to the feeding of his own humor, and contentment of his flesh. This is the only use tha •… they make of all that they hear and read, that they may sin with more contentment and quiet of mind. Even as the spider that gathereth poison of every flower, Unto them that are defiled and unbelieving is nothing pure, but their minds and consciences are defiled, Tit. 1. 15. Whensoever they come to hear God's Word, they bring with them an Idol in their heart (some corruption or other) and whatsoever they read or hear, they turn to the service of their own Idol, Ezek. 14. 1, 3. These men have set up their Idol in their hearts, and put the stumbling block of their iniquity before their face. Yea it is certain, that many wicked men receive not that confirmation, that quiet and contentment to their heart, in their sin, by anything in the world, as they do by the blessed and holy Word of God. Such there were in the Apostles days, Rom. 3. 8. who did affirm that the Apostles said, Let us do evil that good may come of it. They wrest the Scriptures (saith the Apostle, 2. Pet. 3. 16.) to their own destruction. They turn the grace of our God into lasciviousness, saith another Apostle, Jude 4. Thus most men pervert these most comfortable Doctrines that are taught in sundry places in the holy Scripture; as that in Mat. 24 24 that it is not possible for the elect to be deceived, or to perish. And that in Rom. 4. 5. To him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. And that Rom. 6. 14. Ye are not under the Law but under grace. And that 1. John. 2. 1, 2. If any man sin, we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world. And that sentence wherewith we begin our Liturgy (which, though not in the same words, yet in sense and effect is delivered by the Prophet, Ezek. 18. 21, 22.) At what time soever a sinner doth repent him of his sins from the bottom of his heart, I will put all his wickedness out of my remembrance, saith the Lord.

And this is also the cause, why they will hear and confer with, and move questions to the best Preachers of the Word; because they are in hope to get some what from them, that they may make to serve for their purpose; and if they can, it will quiet and comfort them more, then the speeches or judgments of an hundred other men. It is true indeed, they love the corruptest teachers best, the good fellow Priest, Mic. 2. 11. If a man walking in the spirit and falsehood do lie, saying, I will prophecy unto thee of wine, and of strong drink, he shall even be the Prophet of this people. But yet they will not only hear such, but the best also, in hope to hear from them somewhat that may serve their turn. These are like Balaam, that when God had given him his answer, Num. 22. 12. yet out of this hope he waited still for another answer, verse 19, 20. So Ahab, 1. King. 22. 16. had wont oft to send for Michaia, and to charge him to speak nothing but the truth, why so? It would have comforted him more to have gotten somewhat from Michaia for his turn, then from all the four hundred Prophets besides.

Thus you see then this second point confirmed, which I observed to you concerning the affection that a natural man bears unto the Word. Now as this is a fearful sin, so two things are to be observed concerning the dangerous estate of these men.

1. That in all the places where the Scripture speaks of them, there the Holy Ghost sets a black mark upon them, and speaks of them as of Reprobates; the Apostle Paul speaking of such as perverted the Word and Doctrine that he taught, whose damnation is past, saith he, Rom. 3. 8. And Peter speaking of them that wrested the Scriptures, saith, 2. Pet. 3. 16. that they did it to their own destruction. And Jude saith of them that turned the grace of God (the doctrine of Salvation by God's free grace only) into lasciviousness, that they were of old ordained unto this condemnation, Jude 4.

2. That the Lord hath threatened to feed these men in their humor, so as, such men do never lightly read, or hear, but somewhat they find that may serve their turn. To Ahab that was unwilling to be faithfully taught, and acquainted with the will of God, but willing to be flattered and deceived, God sent a lying spirit with efficacy of terror, Thou shalt persuade him, saith the Lord, 1. King. 22. 22. And prevail also: go forth and do so. And of everyone that having set up his Idol in his heart, came unto the Prophet, the Lord saith, Ezek. 14. 4. That he himself would answer that man according to the multitude of his idols.

3. The third point. The natural man will be ready to forsake and renounce any truth that he hath seem •… to have been best grounded in, and to have received with greatest comfort, when once it becomes an occasion of loss or trouble to him in the world: while peace and prosperity lasts, he may seem to like the Gospel, and every truth of it, as well as any man: but if he cannot profess it without interrupting his peace, he is ready to renounce it. See the proof of this in the hearer of the Word that is resembled to the stony ground, Mat. 13. 20. 21. He heareth the word, and anon with joy receiveth it; but when tribulation or persecution ariseth, because of the word, by and by he is offended. And in that rich man that had seemed for a time full of zeal and devotion towards Christ, Mar. 10. 17. 22. Of these the Apostle saith, that because they are enemies to the Cross of Christ, and mind earthly things, therefore their belly is their God, and their end damnation, Philip. 3. 18, 19.

1. To teach us how to judge of others that make profession of Religion, and show love to the Word. Praise God when thou seest any (how lewd soever they have been) to do so; and hope the best; and fret not, nor like worse of our assemblies and Religion for this, as the Pharisees did of Christ, because the Publicans resorted to him, Luke 15. 2. But yet build not too much upon this, as if that therefore they must needs be soundly religious; nor be offended with Religion, because thou hearest and seest many of these to fall away; for they may have gone thus far, upon mere carnal respects, and be very hypocrites.

2. To teach us how to judge of our own profession, and liking to the Word whether it be carnal or spiritual. It is necessary everyone of us should examine this. Take heed (saith our Savior to them that shown such zeal in hearing of him, Luke 12. 1.) of hypocrisy. And Luke 8. 18. Take heed how ye hear. We should in this case ask our own soul, as Christ doth Andrew, and the other Disciple, John. 1. 38. What seek you? Labor to approve thy heart to God in that profession thou makest; for what have we gained by all our hearing and profession, if we be still hypocrites? Rom. 8. 8. They that are in the flesh cannot please God.

I will therefore give you four notes, whereby you may approve your hearts to be upright in the profession of the truth.

1. If thou canst be willing to hear, and receive (without difference) every truth of God, though it cross thee in thy disposition and delights never so much. True it is, 1. A man is not bound to receive anything in Religion, upon the credit of any man whatsoever, till he have tried and examined it by the Scriptures. They that heard the Apostles themselves, were not bound to do so, Act. 17. 11. Now we are expressly forbidden to do so; Prove all things, saith the Apostle, 1. Thes. 5. 21. And when, or upon what occasion saith he so? Surely, immediately upon the Charge he had given in the former Verse, against despising of prophesying. And therein he teacheth us plainly, 1. That we must prove and examine whatsoever we hear in Prophecyings and Sermons, whosoever the Preacher be. 2. That this is no despising of prophesying, nor contempt done to the Ministers of the Word, to examine the doctrine that they teach by the Word of God.

2. A man may be more desirous to hear some truths and doctrines taught and delivered, then some others, because some are of more use to him then others are: As the Minister may and ought to teach some truths, and to insist upon them, with more diligence and zeal then others. This is a faithful saying (saith the Apostle, Tit. 3. 8.) and these things I will that thou affirm constantly. So may every Christian hear some truths with more desire and affection then others, Tit. 3. 8.

3 Some truths may be (in Christian wisdom) for a time concealed, because the audience is not fit to hear them: We have our Saviors own example for this point of wisdom, Mar. 4. 33. He spake the Word unto them as they were able to hear it. Yet he that hath a good heart, will be willing to hear and receive one truth as well as another, and when he seeth it to be God's truth, will (without reasoning) receive it, and yield unto it; and not prescribe, what shall be spoken to him in the Lord's name, as they did, Esa. 30. 10. But comes to the hearing of the Word with Cornelius resolution, Acts 10. 33. We are prepared before the Lord to hear all, things whatsoever that are commanded thee of God. His soul saith to God as Samuel was taught to say, 1 Sam. 3. 9. Speak Lord, for thy servant heareth. He is willing to be acquainted with every part of God's will; though it make never so much against him. A notable example we have of this in old Eli; for though he had just cause to judge, that that which Samuel had to say to him from the Lord, would be little to his comfort; Both because of a heavy message he had received from the Lord a little before, 1 Sam. 2. 27. to 36. And because he saw Samuel was very unwilling to let him know what the Lord had said unto him, 1 Sam. 3. 15. Yet see how earnest he is with Samuel to know all, God do so to thee and more also (saith he, 1 Sam. 3. 17.) if thou hide anything from me of all the things that the Lord said unto thee. And surely this should be the desire of all God's people to their Ministers, that they would deal faithfully with them, and acquaint them with the whole counsel of God.

For, 1. All the holy Scripture is of equal authority, and therefore if we receive any one part for his sake that is the Author of it, we will receive all, 2 Tim. 3. 16. All Scripture is given by inspiration of God. And I am. 2. 11. He that said, do not commit adultery, said also, do not kill.

2 The Minister of God is bound to deliver the whole will of God to his people, There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, Josh. 8. 35. And Joshua in that case was no further bound then, than every Minister of the Gospel is now. Go stand and speak in the Temple to the people (saith the Angel of the Lord to Peter and John, Act. 5. 20.) all the words of this life. And it was Paul's comfort, as he professeth, Act. 20. 27. That he had studied to declare (unto the Church of Ephesus) all the counsel of God.

3 God hath charged the people to hear all, Observe and hear all these words that I command thee, saith the Lord, Deut. 12. 28. And, Him shall ye hear in all things whatsoever he shall say unto you, saith the Lord concerning Christ, Acts 3. 22.

4 Every truth of God revealed in his Word, concerns everyone of God's people, and is profitable for them to know: Those things that are revealed (saith Moses, Deut. 29. 29.) belong to us and to our children forever, that we may do all the words of this Law. And the Apostle teacheth us, 2 Tim. 〈◊〉 . 16. that All Scripture is profitable. And Rom. 15. 4. that Whatsoever things were written aforetime (even in the Old Testament) were written for our learning. Insomuch as the Minister shall do them great wrong, and make himself guilty of their blood, if he conceal any part of God's truth from them, Act. 20. 26.

2 If thou respect not in thy profession any worldly profit, benefit, or contentment, but only the kingdom of heaven, and the salvation of thy soul. True godliness hath the promises even of this life, 1 Tim. 4. 8. and we may be sure not to want anything that shall be good for us, if we truly fear God, Psal 34. 10. But that is not the chief thing we should have respect unto, nor the mark we must aim at, nor the profit and reward we must seek for, in serving God: but the kingdom of heaven: Seek ye first the kingdom of God, saith our Savior, Mat. 6. 33. Our conversation is in heaven, it is heaven that we trade for, saith the Apostle, Phil. 3. 20. and 1 Cor. 9. 25. We run and strive (iaith he) to obtain an incorruptible crown. And he tells the Thessalonians' 2 Thes. 1. 5. that all the sufferings he did endure, were for the kingdom of God, that they might not miss of that.

3 When our care is to make use of all that we hear and learn, for the edifying of our selves in faith, and a good conscience; not to feed any humor of our corrupt nature, or that we may be able to talk well: but that we may practice that we hear, Desire the sincere milk of the word (saith the Apostle, 〈◊〉 Pet. 2. 2.) that ye may grow thereby. That is the only right use that should be made of the Word, to be edified in our faith, as the Apostle teacheth us, 1 Tim. 1. 4. Thy word have I hid in my heart (saith David, Psal. 119. 11.) that I might not sin against thee. In which respect also the whole truth of God revealed in his Word is called 1 Tim. 6. 3. The doctrine which is according unto godliness, it tends wholly unto this, to make men godly. And they that use it to any other end, pervert it dangerously unto their own destruction.

4 When thou so receivest the love of the truth, that thou canst resolve to suffer anything, rather than thou wilt renounce or fall from any part of God's truth, that thou knowest, and art persuaded of. True it is, 1. A man may have a good heart, and yet use wisdom in shunning persecution and disgrace. 2. The Lord in his goodness tendereth the weakness of some of his servants so far, as that he never brings them to any trouble for his sake. But everyone that hath a good heart, resolveth with himself, and is willing, to suffer any disgrace and loss for the truths sake, if God shall see good to call him to it. Yea, we must all be willing, to contend earnestly for the maintenance of the faith, Jude 4. And without this willingness to suffer none can be saved: If any man will come after me, and enjoy heaven, where I am to be, (saith our Savior, Luke 9. 23.) Let him deny himself, and take up his cross daily, and follow me. And Luk. 14. 26, 27. Whosoever doth not bear his cross, and come after me, cannot be my Disciple.

THE THIRTEENTH. LECTURE ON MAY II. MDCIX.

W E heard the last day (out of the former Verse) that this Woman though now she began to conceive better, both of the person and speech of Christ than she had done before, and did not only give credit to that which Christ had said touching the water of life, but was also so affected with his speech, as she did desire him to give her of that water, yet did she not understand his meaning, but thought still that Water of life he spake of, had been no other than a material water, and therefore desired it only in a carnal respect she had to her ease and profit. Two causes there were of this her blockishness. First, That she knew Christ no better; but took him to be an ordinary man. The other, that she knew her self and her own estate no better; but lived securely in known and heinous sin. Our Savior for all this gives her not quite over, because of her blockishness and vncapablenesse, but now (leaving the speech of the water of life) he begins to make himself, and her own estate better known unto her. To this purpose he discovers to her the most secret things that ever she did; especially such as might stir up in her a thirst after the water of life. For, it appears by her own words to her neighbors, Verse 29, 39. That he had told her many other things, that were unknown to all men. But the Evangelist mentions this only, of all the secrets that he told her, because in this the infinite mercy of Christ did most shine, that had such respect unto, and was so careful of the salvation of so vile a woman. Now he doth not charge her with her sin in plain terms, nor deal roughly with her, he calls her not Whore, nor tells her at the fi •… st, that she lived in filthy adultery (for he knew in his divine wisdom, that this sharpness would not be needful, but hurtful rather) but first bids her go and call her husband, and come again. And though he knew it well she had no husband, yet did he think it fit, to draw out so much from her own mouth, which when she had confessed, then did he plainly discover how privy he was to the whole course of her life, and tells her (for the further aggravating of her sin) that though she had had five Husbands, yet she kept one now that was not her Husband.

So that, these words afford four principal things to our consideration.

1. That our Savior thirsting after the Salvation of this poor Woman, discovereth to her her sin, and that nothing he had said before, could work upon her conscience, till he took this course with her.

2. That the sin he did discover unto her, was a secret sin unknown to all men.

3. That of all the sins she was guilty of, when he would touch and awaken her conscience, he makes choice of this sin of Fornication, and chargeth her with that.

4. That notwithstanding she lived in so heinous a sin, yet he rejects her not, nor deals roughly with her, but he deals most tenderly with her, and shows much care and desire of her salvation.

First then, in that our Savior seeking the salvation of this Woman, that he might make her more capable of that he had said concerning the water of life, and work in her a true desire of it, tells her of the heinous sin she lived in. We learn,

That they that would win souls to God, must plainly and particularly discover to men their sins.

Before I confirm this doctrine, two cautions and rules are to be observed from this example, for the better understanding of it. 1. A Minister is not always bound in plain terms, imperiously, sharply, and bitterly to reprove the sins he knoweth by his hearers; but he is bound to take that course which he seeth to be most likely to prevail and do them good. For our Savior here calls not this woman whore, nor at the first directly tells her of her sin (that might haply have driven her from him) but goeth about her, and useth a holy cra •… t and cunning with her. So speaks the Apostle of himself, 2. Cor. 12. 16. For as much as I was crafty, I took you with guile. Thus dealt Nathan with David, 2. Sam. 12. 1. 4. He useth a Parable and long circumlocution to make way into his heart for his reproof. He that winneth souls is wise (saith Solomon) Proverbs 11. 30. And Proverbs 15. 2. The tongue of the wise useth knowledge aright. To the application of the Word, a special Wisdom is required, 1. Corinth. 12. 8. The Pastors gift (whose work stands principally in application) is called there, the word or utterance of wisdom.

2. Sin must so be reproved, as that the credit and estimation of the person that sinneth may be preserved as much as may be. Private sins must not be made public. Our Savior therefore here when he discovers to this Woman her secret sin, doth it in secret, between them two, he would not have so much as any of his Disciples by. This our Savior gives for a rule to be observed by all that desire to win their brother, Mat. 18. 15. Go and tell him his fault between him and those alone. Yet nevertheless, this must be done by all that would win souls to God, they must plainly and particularly discover to them their sins. Let them do it with as much wisdom as they can, and with as much love as they can, so they do it. This must needs be done.

This is made a chief part of the office and duty of a Minister, when the Apostle had deeply charged Timothy, 2, Tim. 4. 12. to preach the word, and to be instant in season and out of season, he tells him how he should perform that duty to do it well, reprove (saith he, yea) rebuke, exhort, &c. and the contrary noted as the most proper mark of a false Prophet, Lam. 2. 14. Thy Prophets have looked out vain and foolish things for thee, they have not discovered thine iniquity. Yea, this must be done, 1. Particularly and plainly, that the party may feel himself and his own sin touched: as plainly appeareth by the Prophet Nathan's dealing with David, 2. Sam. 12. 12. Thou art the man; yea, 2. If they be public and scandalous sins, they must be reproved publicly, 1. Tim. 5. 20. 3. It must be done effectually and zealously. Cry aloud (saith the Lord, Esa 58. 1, 2.) lift up thy voice like a trumpet. Yea, 4. In some cases with sharpness and bitterness also, Tit. 1. 13. Rebuke them sharply. This sharpness Christ himself used sometimes, Mat. 23. 33. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

The Reason of this is, the benefit that comes to God's people, by having their sins thus plainly and effectually discovered unto them.

1. Till men have the true sense and knowledge of sin, they can never understand rightly, or clearly believe anything in Religion with any certainty or assurance. This we have an experiment of in this poor woman, how blockish was she, till Christ revealed unto her her sin: and one chief reason why she was so unable to understand the Word of Christ, was, because she lived securely in a grievous sin. As the earth cannot receive the seed till it be plowed up, so the heart of man cannot receive the Word, till the Lord's plow have been in it. This comparison the Holy Ghost useth, Ier. 44.

A kind of knowledge in Religion, I grant is in many that live securely in grievous sins, and never had their consciences touched with an effectual knowledge and sense of sin; but you never knew any such that did attain to a clear and certain knowledge. The Lord will teach sinners (saith David, Psal. 25. 8. that is, such as know and feel themselves to be most miserable and grievous sinners) in the way, and verse. 9. The meek (such he means as are made meek this way, such as through poverty of spirit and mourning for that, are made meek and humble, according to that gradation our Savior useth, Mat. 5. 3, 4, 5.) will he guide in judgment, and the meek will he teach his way. And of the rest the Apostle Paul saith, that such as have pleasure in unholiness and unrighteousness, cannot receive the love of the truth, no nor believe the truth, but shall be apt to believe lies, and to be seduced, 2. Thess. 2. 10, 12.

2. Till men have the true knowledge and sense of sin, they can never know Christ to the comfort and salvation of their own souls. Of this also we have an experiment in this poor Woman of Samaria. She never knew the gift of God, nor who it was that spake unto her, she knew not Christ aright, nor esteemed of him, till he had discovered to her her sin. Such only are fit to come to Christ, Matth. 11. 28. Such and such only shall be refreshed by him as are weary and heavy laden this way. And indeed that no man can come to true comfort, till he have the true knowledge and sense of his sin, is evident by this, that no man can find mercy with God for the pardon of his sin, till he can with a penitent and humbled heart confess his sin unto God, Prouerb. 28. 13. He that covereth his sins shall not prosper, but he that confesseth and forsaketh them, shall find mercy. And therefore David useth this as a reason to move God to mercy, Psalm 51. 3. For I acknowledge my transgressions, and my sin is ever before me.

Many think that the Ministry that plainly and powerfully rebuketh sin, serves to no other use, then to bring men to despair, and to fill them with melancholy; but this is a fond conceit. The true knowledge and sense of sin, is the only way to comfort, John 16. 7, 8. Christ saith, the Spirit the Comforter which he would send, should reprove and convince the world. The Spirit of God never comforted any till he had first reproved and convinced them. Therefore Paul rejoiced greatly to hear of the Corinthians sorrow, 2. Cor. 7. 7. and tells them, ver. 8. That he repented him not that he had made them sorrowful, and saith ver. 9. That he had done them no hurt at all in reproving them so sharply, and bringing them to such heaviness, and gives this for the reason of it, ver. 10. Godly sorrow causeth repentance never to be repented of, but worldly sorrow causeth death. And the Apostle James when he had exhorted them to humiliation for sin, and said I am. 4. 9. Be afflicted, and mourn, and weep; let your laughter be turned to mourning, and your joy into heaviness. He prevents this objection, and tells them, ver. 10. if you be once thus humbled, then he will lift you up: as if he should say, that is the way to sound comfort; according to that promise he had spoken of, ver. 6. God resisteth the proud, and giveth grace to the humble.

3. Till men have the true knowledge and sense of sin, their hearts can never be subdued to the obedience of God, nor come to a true reverence and fear of God. This also may be seen in this poor woman; till Christ told her of her sin, she answered him scornfully, and rejected him, and objected, and reasoned against him. What was it in the Ministry of Peter that wrought that wonderful conversion, when about three thousand souls received the word gladly, and were baptized, and added to the Church, Act. 2. 41. even such as had before mocked and scorned the Apostles, ver. 13. Surely it was this plain and effectual discovery of their sin, God hath made (saith he to them, ver. 36.) that same Jesus, whom ye have crucified, both Lord and Christ. Now when they heard this (saith the holy story, ver. 37.) they were pricked in their heart. What was that in the Ministry of the Prophets that wrought such a change in the man that was before ignorant and an Infidel, of whom we read, 1. Corinth. 14. 23. Surely it was this plain and effectual discovery of his sin unto him, he was convinced of all (saith the Apostle, ver. 24 25.) he was judged of all. All the Preachers that he heard (as if they had conspired together) did discover to him his sin and damnable estate, and even convinced his conscience of it. And then were the secrets of his heart made manifest, and so falling down on his face, he worshipped God, and reported that God was in them of a truth. The man that knoweth sin aright, and the burden and danger of it; will be desirous to know what he may do to please God; he will be obedient and tractable, ready to do anything that God shall require of him: and till then men will hear what they list, and do what they list. See this in the fruit of John Baptists Ministry, when he (in the spirit and power of Elijah) had sharply reproved his hearers, and denounced God's vengeance against them, and so humbled them deeply with sense of sin, and fear of God's wrath, then even the Publicans and soldiers also (as we read Luke 3. 12, 14.) came to him and said, Master, what shall we do? And in Saul, Act. 9, 6. When he trembled and was astonished by this means, then he was ready to say, Lord, What wilt thou have me to do?

If any man shall object and say, what need Preachers trouble themselves with this; seeing there is no man so simple, but he knows himself to be a sinner; yea his own conscience will tell him that, it will tell him that these and these things that himself hath done are sins, as well as the Preacher can tell him?

I answer, yes, sometimes it will do so indeed. But yet this is the ordinary means to bring a man to an effectual knowledge of his sin. This Woman was not so simple, but she knew that she lived in adultery, and that that was a sin; but she came not to remorse and repentance till Christ had told her. So also was David brought to a saving knowledge of his sin, even by Nathan's plain and effectual reproving of him, 2. Sam. 12. 12, 13. True it is, the conscience of every man will (when God shall awaken it) tell a man of his sins plainly and roundly, severely and sharply, as we may see, Rom. 2. 15, 16. But it lieth a sleep for a time, and will either say nothing, or flatter a man, and is therefore compared to a Band-dog that lieth at the door, Gen. 4. 7. The Ministry of the Word is the effectual and mighty or dinance of God, to awaken the conscience, Rom. 3. 20. By the Law comes the knowledge of sin. The use of this Doctrine is first for the Minister.

1. To exhort him not to neglect this part of his Ministry, by the consideration: 1. Of the great charge that is laid upon him, and the danger he is in, if he neglect it: Think seriously of these two places, If thou do st not speak to warn the wicked from his way (saith the Lord, Ezek. 33. 8.) that wicked man shall die in his iniquity; but his blood will I require at thine hand. And Ier. 1. 17. Speak unto them all that I command thee, be not dismayed at their faces, least I confound thee before them. 2. Of the small cause he hath to despair of good success in it, if he perform it with a good heart. How forcible are right words, Job 6. 25. See an example of this in 2. King. 5. 13, 14. what success the admonition and reproof even of a servant, had (through the blessing of God) with a great Lord that was but a heathen man. 3. Of the recompense and supply God will make of any friends he shall lose thereby, There is no man that hath left (willingly lost) house, or brethren, or sisters, or father (saith our Savior, Mar. 10. 29, 30.) or mother, or wife, or children, or lands, for my sake and the Gospels; but he shall receive a hundred fold now in this time: houses and brethren, &c. and in the world to come eternal life. 4. Of the reverence and estimation that is gained by it usually, even in the hearts of such, as at first most distasted it, Pro. 28. 23. He that rebuketh a man, afterwards shall find more favor, then he that flattereth with the tongue.

2. To exhort him, that since he must be a reproouer of sin in his people, he use all means, and carry himself towards them, so as his reproofs may prevail with them. And those are chiefly two. 1. He must so carry himself towards them in his whole course, that it may appear he loveth them unfeignedly. See the force of this in the Apostles speech, Rom. 15. 14. I am persuaded of you my brethren, that ye also are full of goodness (that is, of kindness and readiness to do good to them you live with) filled with all knowledge, able to admonish one another. Teaching us that no man is so fit to admonish another, as he that is both full of knowledge, and able thereby to convince him; and also full of goodness, and one of whom the party may be persuaded that he bears a kind and loving affection toward him. 2. He must so live, as by his unblameable and holy conversation, he may gain authority in their hearts. See how this will prevail, It is said of Herod, Mar. 6. 20. that he feared John the Baptist, and observed him, and when he heard him, he did many things, and heard him gladly. And the reason that moved him so to do, is said to be this, because he knew him to be a just and an holy man. And for this cause the Apostle gives that charge unto Timothy, 1. Tim. 4. 12. Let no man despise thy youth, but be thou an example of the believers in word, in conversation, in charity, in spirit, in faith, in purity: as if he should say, if thou be such a one, they will never despise thee, no not when thou shalt command and teach, when thou shalt teach and reprove them with boldness and authority, though thou be so young a man.

The second use of the Doctrine is for all God's people. 1. To admit and accept of this part of God's ordinance, even of the word of reproof, as well as of instruction or comfort, receive with meekness the engrafted word which is able to save your souls, (I am. 1. 21.) that is, every part of God's Word, which will quite change your nature and disposition, when you have once rightly received it. Count it not pride in the Minister to reprove the sin of any that lives under his charge. For, 1. He hath authority to do it, he is set over them in the Lord, 1. Thes. 5. 12. and therefore hath authority to admonish them. He speaks to them in God's name, and by commission from him. And who may think himself too good to receive a reproof from the Lord? Hear ye and give ear (saith the Prophet, Ier. 13. 15.) Be not proud, for the Lord hath spoken. The faithful Minister unto his hearers in Christ's stead, 2. Cor. 5. 20. 2. The faithful Minister takes no pride in it, but performs it unwillingly: see how God's holy Prophets have bewailed their own condition, by reason of this task that God hath laid upon them. Woe is me my mother (saith Jeremiah, Ier. 15. 10.) that thou hast borne me a man of strife, and a man of contention to the whole earth. 2. Desire to be acquainted with thy sins, and pray as David, Psal. 141. 5. Let the righteous smite me, it shall be a kindness, let him reprove me, it shall be an excellent oil that shall not break my head. And as Job, Job 13. 23. Make me to know my transgressions and sins.

Lecture the fourteenth, May 30. 1609.

IT followeth, that we proceed to the second of those four points, we observed in these words. The sin he discovers to her, was a secret sin, unknown to all men. For though it were well enough known to her self, both that she lived in fornication, and that fornication was a sin, yet may it well appear, that she had the reputation of an honest woman, among her neighbors, and consequently, that her sin was unknown to them. For, 1. Upon her motion, they came forth unto him, as unto the Messiah, verse. 30. 2. Yea, many of them believed in him, for the report that this woman gave of him, verse. 39. and from hence we learn,

That the Lord is privy to all the sins of men, and able to lay them open, and charge them with them, how secretly soever they have been committed. Who knows not this, may you say unto me? Or what needs any proof of a thing that is so plain and evident? Surely there is no man will seem to make doubt of this, and yet it appears evidently by the lives of men, that there be very few that believe it indeed. But there is this secret Atheism lurking in the hearts of all, more or less, that they either fancy to themselves such a god, as the Epicure did, that sits idle in the heavens, and knows not, or regards not what is done here below; or at least are not fully persuaded of this, or never think seriously of it, that God seeth & heareth them. The Prophets make this secret Atheism the root of all other sins that men commit, neither were they Heathen and Infidels whom they thus charged, but such as lived in the Church of God, Psal. 10. 11. He hath said in his heart, God hath forgotten, he hideth his face, he will never see it: Ezek. 9. 9. The land is full of blood, and the City full of perverseness, for they say, the Lord hath forsaken the earth, and the Lord seeth not. We have all of us therefore need to be confirmed in this truth by the Word of God, whereby faith only is wrought in the hearts of men. Observe therefore the proof of this Doctrine in six points.

1. There is never a one of us, but the Lord knows us perfectly, what we are, and what we have been, There is not any creature (saith the Apostle, Heb. 4. 13.) that is not manifest in his sight, but all things are naked and opened to the eyes of him with whom we have to do. There is nothing that ever any of us did, but the Lord is privy to it, Psal. 119. 168. For all my ways are before thee.

2. We never uttered any word, but the Lord is privy to it, 2. King. 6. 12. The Prophet could tell what the King of Aram spake in his privy chamber. Ps. •… 39. 4. There is not a word in my tongue, but loe thou knowest it wholly O Lord.

3. We never had evil thought in our heart, but the Lord is privy to it, Job 42. 4. I know (saith Job) thou canst do all things, and that there is no thought hid from thee.

4. Yea, such of our actions, and words, and thoughts, as have been most secret, most closely, and cunningly carried, those are not hid from him, but those chiefly, he hath an eye unto. The Lord is therefore called oft by Christ, Our Father which seeth in secret, Mat. 6. 4. 6. 18. Psal. 90. 8. Thou hast set our iniquities before thee, and our secret sins in the light of thy countenance (saith Moses) When Elihu had said, Job 34. 21. His eyes are upon the ways of man, and he seeth all his goings, he adds verse. 22. there is no darkness nor shadow of death, that the workers of iniquity may be hid therein.

5. He doth not carelessly cast his eyes upon that we do, but observes and marks diligently the things we do, yea, he ponders and considers whence it proceeds, and whereunto it tends: Psalm 11 4. The Lord's Throne is in heaven, his eyes will consider, his eye-lids will try the children of men. Prouerb. 5. 21. The ways of man are before the eyes of the Lord, and he pondereth all his paths. Therefore Proverbs 24. 12. the Lord is called, He that pondereth the hearts. The Prophet could tell Gehazi, not only what he had gotten of Naaman, but also to what use he meant to employ it, 2. Kings 5. 26. Went not mine heart with thee when the man turned again from his Chariot to meet thee? Is this a time to take money, and to receive garments, and oliues, and vineyards, and sheep, and oxen, and men-servants, and maid-servants? Had Gehazi received oliues, &c? No, but Elisha in the Spirit, set his heart upon that Gehazi did, and considered his intent was to raise and make himself great by that money he got so.

6. He so observes us, and all our ways, as he can never forget them. Therefore he is said, to write them in a book. Esa. 65. 6. Behold, it is written before me, and I will render and recompense it into their bosom. And (as men do their chief evidences, which they are most careful to keep) he is said to lay up these records in store with him, and to keep them, sealed up amongst his treasures, Deut. 32. 34.

The reason why this must needs be so, the Lord must needs be privy to all the sins, even the most secret sins of men, are two.

1. Because he is present everywhere. This reason is given, Ier. 23. 24. When he had said in the beginning of the Verse, Can any one hide himself in the secret places that I shall not see him? he adds, do not I fill heaven and earth, saith the Lord. Psal. 139 7.