Lectures Upon John 4

THE NINE AND THIRTIETH LECTURE, ON IANVARY, XXIII. MDCIX.

W E have already heard, that the answer our Savior maketh to the question which the woman of Samaria moved unto him, consisteth of two parts. 1. A commendation of that outward worship the Jews used in comparison of that of the Samaritans. 2. A discommendation of that outward worship of God which the Jews used in comparison of that which God would shortly establish in his Church. The former part of this answer is set down in the 22. verse, which we finished the last day. The latter part of his answer is contained in these words which I have now read unto you. The sum and effect of this part of his answer is this.

That though the worship which the Jews then did to God, were far better then that of the Samaritans; yet this ceremonial worship which the Jews used (though it were commanded of God himself) was not so much to be esteemed as she conceived, but should shortly be abolished, and instead thereof another form of God's worship should be established, which should not consist in ceremonies and shadows which suited best man's carnal and corrupt nature: but should be spiritual as best agreeing to the nature of God, and have in it the truth and substance of all that which was figured and shadowed in those ceremonies.

The parts of this Text are two. 1. A proposition or Doctrine concerning the true worship that Christians are to give unto God. Now, the true worshippers shall worship the father in spirit, and in truth; which is repeated with some increase, they that worship him, must worship him in spirit and in truth.

2. The Reasons of this doctrine and Proposition, and they are two. 1. Because the Father even seeketh or desireth to have such worshippers. 2. Because God is a Spirit; and must therefore have such worship and service done unto him, as is suitable to his nature.

The Proposition or Doctrine is enlarged, or set forth by two circumstances. 1. The Person to whom this spiritual worship is to be given: the Father. 2. The time when this spiritual worship shall be given unto him: the hour cometh, and now is.

First then it is here to be observed: that our Savior speaking of the worship that Christians should give unto God (which should be far better then that which the Jews then used) calls God to whom this worship was to be done: the Father, and that so oft, even three several times, once verse 21. and twice in this verse: What should be the reason of this? Surely our Savior doth hereby intimate one chief cause why the Christians under the Gospel should do God better service then the Jews had done under the Law, because they shall conceive of God as of their Father. True it is, the Lord was a Father to his people under the Law, and so they conceived of him: but the Lord hath revealed his fatherly affection, and love in Christ more fully and clearly to us, then he had done to his Church under the Law, Gal. 4. 3. 4, 5. We, when we were children, were in bondage under the elements of the world; But when the fullness of the time was come, God sent forth his Son made of a woman made under the Law, To redeem them that were under the Law, that we might receive the adoption of sons.

From hence then we have this Doctrine to learn: That

No man can worship God aright till he know God to be his Father: the better a man is persuaded and assured of God's fatherly love to him in Christ, the better service he shall do unto him. Therefore our Savior teaching us to pray, bids us say, Our Father, Matth. 6. 9. As if he should say, presume not to ask any petition of God, till thou canst so conceive, and be persuaded of him. And the Apostle tells us it is the spirit of adoption that makes us able to pray: and makes this the voice of the spirit of prayer, it cries, Abba, O Father, Rom. 8. 15. Yea he makes it an impossible thing for any man to pray aright without this assurance, Rom. 10. 14 How shall they call on him in whom they have not believed.

The reason of it is first, because till we know God is our Father, and Ioueth us in Christ, we cannot be assured that he will accept us. When we know, he is our Father in Christ, it makes us go to him with boldness and confidence, in Christ we have boldness and access with confidence through faith in him, Eph. 3. 12. I will arise and go to my father (saith the Prodigal, Luke 15. 18.) and will say unto him, father I have sinned against heaven and before thee: Though he had sinned so outrageously, yet the consideration of this that it was his father he was to go unto, gave him boldness. It gives us assurance, that not withstanding our infirmities he will accept us, I will spare him (and deal gently and indulgently with him saith the Lord, Mal. 3. 17.) as a man spareth his son that serveth him. When the Prodigal was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him, Luke 15. 20. And nothing graceth our prayers more with God then this confidence and boldness, Let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need, saith the Apostle, Heb. 4. 16. But without this faith and persuasion that God is our Father, we can have no assurance that anything we do in his service pleaseth him, without faith it is impossible to please God, Heb. 11. 6. And the best thing we do in his service without this assurance that we please him in so doing is sin, Rom. 14. 23. Whatsoever is not of faith is sin.

Secondly, because till a man be per •… waded of God's love and fatherly affection towards him in Christ, he can never serve him of love, nor with a good heart, but upon some by-respects, upon a servile fear, or hope of merit, Heb. 10. 22. We can never draw near to God with a true heart, till we have assurance of faith, and our hearts sprinkled from an evil conscience. No man can truly love God till he be persuaded by the spirit, of God's love to him, We love God, because he loved us first, 1. John 4. 19. true love comes from a pure heart, and a good conscience, and faith unfeigned, 1. Tim. 1. 5. And whatsoever service we do to God, unless it proceed out of a good heart, and from love to God, it cannot please him, though a man should give his body to be burned in Martyrdom, yet if that proceed not from his love to God, it would profit him nothing, 1. Corinthians 13. 3. For what man would accept of any service from him that he knows loves him not.

The Use of the Doctrine is to exhort us to get good assurance to our hearts that God is our Father, that he bears a fatherly affection to us: above all sins strive against infidelity, Examine yourselves whither ye be in the faith, prove yourselves, 2. Cor. 13. 5. Many want this assurance, and seek it not; many seem to have it, and have it not. I will give you four notes to try it by.

1. God is a Father to no man, but in and through Christ, John 1. 12. So many as received him, to them gave he power to become the sons of God, even to them that believe in his name, Galatians 4. 5. He hath redeemed us that were under the Law, that we might receive the adoption of sons: so that unless a man ground his assurance and confidence, that God is his Father, only upon Christ: if he ground it upon this that God hath made him, and preserved him, &c. his assurance is in vain.

2. He that is persuaded indeed, that God is his Father, will •… adly and boldly resort to him in prayer, Because ye are sons, God hath sent forth the spirit of his Son into your hearts, crying Abba Father, Gal. 4. 6. They that seldom pray, or pray with no willingness and cheerfulness, or pray with no confidence, doubtless are not persuaded that God is their father.

3. He that is persuaded that God is his Father, will not murmur against, nor be put out of heart by any of God's corrections, but be persuaded of his love even in affliction, according to that of the Apostle, Heb. 12. 7. 9. If ye endure chastening, God dealeth with you as with sons: for what son is he whom the father chasteneth not? And Rom. 15. 3. Being justified by faith we glory even in tribulation. They that in the time of their peace and prosperity only are confident in God's love, but have no heart, no comfort in affliction, are not indeed persuaded that God is their, Father.

4. He that is indeed persuaded that the Lord beareth the affection of a Father unto him, will bear the affection of a child unto God; will love him, and be careful to please him, fearful to offend him, Mal. 1. 6. If I be your Father where is mine honor? Heb. 10. 22. No drawing near to God in assurance of faith, till we be sprinkled in our hearts from an evil conscience, and washed in our bodies also. They that have no care to please God, nor fear to offend him, doubtless are not persuaded that God is their Father.

Now come we to the principal Doctrine which our Savior teacheth us in this place, namely,

That the only true worship of God, the only worship that pleaseth God (now especially under the Gospel) is that which is spiritual: the worship that is proper to the Gospel, the true Christian worship is spiritual: For so saith our Savior here, The hour cometh, and now it is, that the true worshippers shall worship the Father in spirit, and in truth: and again, They that worship him, must worship him thus.

Now for the right understanding of this Doctrine, six questions must be moved and resolved.

1. What our Savior meaneth here, by worshipping God in spirit.

The answer is: that to worship God in spirit, is to worship him without such ceremonies as were under the Law. This appeareth by this note of diversity which our Saulour here useth: (but) as if he should say: the worship the Jews now use (which chiefly consisteth in their sacrifices, oblations, purifications, and such like ceremonies) is good, because it is done upon knowledge of God's will revealed in his Word: but now such as worship God aright, shall worship him in another manner, namely not in such ceremonies, but in spirit, and truth: So that to worship God in spirit, is opposed to the ceremonial worship, because that was not a spiritual, but a carnal worship. See this in that opposition Paul makes: Gal. 3. 3. Are ye so foolish? having begun in the spirit, are ye now made perfect by the flesh? So the ceremonial Law is called a carnal commandment, Heb. 7. 16. and all the ceremonies are called carnal rites, Heb. 9. 10. A strange term to be given to the worship that God himself ordained. But the ceremonies are so called. Because 1. They were all outward, and bodily actions. Yea, if we look over all the ceremonial Law, we shall find nothing enjoined, either to the Priests, or people, but external and bodily things: the service of the spirit and conscience, is seldom or never mentioned, Heb. 9. 9, 10. The first Tabernacle was a figure for the time then present; in which were offered both gifts, and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience, which stood only in meats, and drinks, and diverse washings, and carnal ordinances imposed on them, until the time of reformation. Whereas the service God requires under the Gospel, is in a manner wholly inward, and spiritual. For thus the Lord speaketh of the days of the Gospel, wherein he will make a new Covenant with his people, Jer. 31. 34. They shall all know me from the least of them, to the greatest of them, saith the Lord. And verse •… 3. I will put my Law in their inward parts, and write it in their hearts. Now the Lord still calls for the service of the spirit, and heart at our hands. Our preaching pleaseth not God, unless it be the action of our spirit, Paul served God with his spirit in the Gospel of his Son, Rom. 1. 9. Our hearing pleaseth him not, unless it be the action of our heart and spirit, the Holy Ghost opened the heart of Lydia to attend, Acts 16. 14. Our prayers please not God, unless they be the service of the heart, and spirit, pray with all prayer and supplication in the spirit, Ephes. 6. 18. Our singing, making melody in your hearts to the Lord, Ephes. 5. 19. Our communicating in the Sacrament pleaseth not God, unless it be the service of our spirit, no man receiveth worthily unless he examine himself before, and be able to discern the body of the Lord in that ordinance, 1. Corinthians 11. 29.

2. They are called carnal, because they were all transitory: and to inindure but for a time. To this reason the Apostle hath respect, Heb. 7. 16. 18. When he calls the Law of the Levitical Priest-hood a carnal commandment, because it was to be disanulled. Whereas our worship shall continue, and never be altered, and in this respect the Apostle prefers the state of the Church now, before that of the Old Testament, Heb. 1. 1, 2. that whereas the Lord delivered his will to his Church not all at once, but at sandry times by the Prophets; he hath by his Son fully made his mind known unto us in these last days, not at sundry times, but at once. And therefore also the Apostle Jude calls it the faith that was once (for all) delivered unto the Saints, Jude 3. In which respect the whole time since Christ's Ascension, is called also the end of the world: 1. Cor. 10. 11. And the last times, 2. Tim. 3. 1. Acts 2. 17. 1. Pet. 1. 20. 1. John. 2. 18.

3. Because the effect, and fruit of them reacheth no further then to the body, and outward man, they could not make holy concerning the conscience, him that did the service, Heb. 9. 9. and 10. 1. they could not make the comers thereunto perfect: but sanctified only as touching the purifying of the flesh, Heb. 9. 13. Therefore they are called, Gal. 4. 9. Weak and beggarly elements. Whereas the service of God under the Gospel, worketh wholly (in a manner) upon the conscience, and inward man, the Kingdom of God (the true Religion and the sincere profession of it) is not in word, but in power, 1. Cor. 4. 20. If the Word be preached, and heard, the Sacraments administered, and received, prayer used as they ought, they will work upon the conscience, not upon the outward man only. Therefore it is called 2. Cor. 3. 8. the ministration of the Spirit.

4. It is called a carnal worship, because it is very pleasing to the natural, and carnal man: he makes great conscience of it, and delights much in it. In which respect also the Apostle saith, Gal. 4. 3. it was a service fit for God's people when they were children. Our Savior observes the Pharisees to have been very precise in the observation of the ceremonial Law, and to have made much more conscience of it then of the moral, they paid tithe of mint, and annise, and commin, and omitted the weightier matters of the Law, Judgment, Mercy, and Fidelity, Matth. 23. 23. And the Lord by his Prophet speaking of such, as for their wickedness he calls Princes of Sodom, and people of Gomorrah, saith: they offered a multitude of Sacrifices, brought many oblations to God and much incense, observed diligently the new Moons, and Sabbaths, and solemn days: Isaiah 1. 11. 13. Yea all heathen men, and pagans have had their sacrifices and ceremonies: Balaam and Balak used them, Numb. 23. 1—4. Whereas the service that God requires of us under the Gospel, is such as no natural man can relish, or find any savor in. Nay, none but such as have the spirit, can make any account of our worship, can hear, receive, pray with conscience and delight, 1. John 4. 6. He that is of God, heareth us, he that is not of God, heareth us not. So 1. Cor. 2. 14. The natural man receiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned.

Thus we see what our Savior here meaneth by worshipping God in spirit.

Lecture the fortieth, January 30. 1609.

WHat means he by worshipping God in truth?

The answer is, to worship God in truth, is to worship him without such ceremonies, as were under the Law. This appeareth by that note of diversity here used (but) which I observed before. Truth then is not here opposed either unto a false worship, or unto hypocrisy, but unto the ceremonial worship. So that in both these words, one, and the self same thing is understood by our Savior: and it is as if he should have said, the true worshippers now shall worship God without ceremonies. Yet are neither of these words superfluous, but as spirit is opposed to the ceremonial worship, as it was an external, and carnal worship: so truth is opposed to it as it was full of shadows, and figures. And thus is this word (truth) taken, Dan. 7. 16. I asked him the truth of (that is the meaning, and that that was signified by) all this, so he told me, and made me the interpretation of the things. All the ceremonies were shadows: Colos. 2. 7. The whole Tabernacle was a figure, Heb. 9. 9. Yea Heb. 10. 1. The Law had the shadow of good things to come: and not the very live picture of them.

Now our Savior saith, that the truth and substance of those things that were shadowed by the ceremonial worship, shall be in our worship under the Gospel, We shall find that the ceremonies were shadows, and figures, not only of Christ, and of those good things we receive by him, but also of those graces, and good things as should be in the faithful the members of Christ.

1. Circumcision was but a shadow. What was the truth, and substance of it? Surely the circumcising, and cutting off (by true mortification) the corruption of the heart: Rom. 2. 28. That is not circumcision which is outward: as if he should say, that was but a shadow: then verse 29. Circumcision is that of the heart in the spirit, and not in the letter. The Jew had but the shadow of circumcision, every true worshipper now hath the truth, and substance of it.

2. The casting of leaven out of all their houses in the feast of the Passover: Exod. 12. 15. was but a shadow. What was the truth, and substance of it? That they that would serve God with comfort, and joy, must purge out the old leaven of maliciousness, and wickedness, and keep this feast with the unleavened bread of sincerity and truth, 1. Cor. 5. 7, 8. The Jew had but the shadow of the Passover, every true worshipper now hath the substance of it.

3. The Jews had in their worship many propitiatory sacrifices for the obtaining of the remission of all kind of sins that they had committed against God, Heb. 9. 22. Without shedding of blood there was no remission. And the Law was, that whosoever brought one of these sacrifices to God, must (in presenting it to be offered by the Priest) put his hand upon the head of it, and lean upon it, or else it could not be accepted of the Lord for his atonement, Levite. 1. 4. And that when it was slain by the Priest, the blood of it must be sprinkled upon the people, Exod. 248. Now this was but a figure and a shadow; what was the truth and substance of it? Surely, that no man ever shall have Christ's Sacrifice accepted of God for his atonement, unless by a lively faith he can apply Christ unto himself, leaning and relying with confidence of heart upon him; unless he be able to say, this is my sacrifice, this is he that hath borne my sins and my punishment, as Gal. 2. 20. He hath loved me, and given himself for me. And Isaiah 53. 4. Surely he hath borne our infirmities, and carried our sorrows. The blood of Christ will do a man no good, unless it be sprinkled and applied to his own conscience by the Spirit of God, 1. Pet. 1. 2. The Elect are to be saved through the obedience and sprinkling of the blood of Christ: which is therefore called the blood of sprinkling, which speaketh better things then the blood of Abel, Heb. 12. 24.

4. They had also many Eucharisticall Sacrifices, Sacrifices of thanksgiving, which were called Peace-offerings. When they would solemnly profess their thankfulness to God for any blessing received, they were wont to do it by sacrifices and peace-offerings: yea as the cause of their thanksgiving did exceed: so were they wont to exceed and abound in these Sacrifices. So it is said of the people of God after their return to Jerusalem out of their captivity, Neh. 12. 53. The same day they offered great Sacrifices, and rejoiced, for God had given them great joy. And of Solomon it it is said, that at the dedication of the Temple, he offered a sacrifice of two and twenty thousand bullocks: and an hundredth and twenty thousand sheep, 2. Chron. 7. 5. Now this manner of serving God was but a figure and shadow. What was the truth and substance of it? Surely the spiritual sacrifices whereby Christians are to praise God, and show themselves thankful unto him for his mercies, were figured and shadowed by those Sacrifices: as namely,

1. A contrite heart. When a man (out of the consideration of God's mercy) can unfeignedly repent and lament, that he hath by his sins offended so good a Father, this is a true Sacrifice of thanksgiving, Psal. 51. 17. the Sacrifices of God are a broken spirit.

2. Obedience. When a man can (in thankfulness to God for his mercies) sacrifice himself unto God, resign himself wholly unto his obedience and service, this is a true sacrifice of thanksgiving, Romans 11. 1, 2. I beseech you by the mercies of God that you give up your bodies a living sacrifice, holy, acceptable to God, which is your reasonable serving of God; and fashion not yourselves like unto this world, but be you changed by the renewing of your mind.

3. Prayer. When a man can find, that the experience he hath had of God's goodness, stirreth him up to go oft to God in prayer, and so to depend upon him for all good things: this is a true sacrifice of thanksgiving, Heb. 13. 15. Let us therefore by him offer the sacrifice of praise always to God, that is the fruit of the lips which confess his name. And Psal. 116. When David had said, verse 12. What shall I render to the Lord for all his benefits towards me? He resolves himself, verse 13. I will take the cup of salvation, and call upon the name of the Lord. And Psal. 50. When the Lord had shown to the Jews how small pleasure he took in all their sacrifices: he sets down, verse 14, 15. What are the true sacrifices of thanksgiving which he delighted in. Offer unto God praise, and pay thy vows to the most high, and call upon me in the day of trouble.

4. Good works. When a man in thankfulness and love to God (for all his mercies) doth deal justly and mercifully with all men for the Lord's sake: then offereth he to God a true sacrifice of thanksgiving, Heb. 13. 16. To do good, and to distribute forget not, for with such sacrifices God is well pleased. So Paul calls the relief which the Philippians sent him when he was in prison at Rome, An odour that smelled sweet, a sacrifice acceptable and pleasant unto God. Phil. 4. 18. So then we see now what our Savior means, when he saith, the true worshippers shall worship God in truth. The Sacraments and sacrifices of the Jews were but shadows and figures: the true worshippers of God under the Gospel, shall have in them the truth and substance of that, which was shadowed in those ceremonies. The true and substantial worship of God consisteth in a lively faith, unfeigned repentance, absolute obedience to the will of God in all things, hearty prayer, love, justice, mercifulness, sincerity, and such like graces of God's Spirit.

Thus have I gone through the two first questions, I propounded for the better understanding of this Doctrine. In the four other that follow, I will be briefer.

The third question is. What means our Savior, by the hour that cometh and now is? When should the true worshippers worship God in Spirit and in truth? When should this spiritual and substantial worship of God that we have heard of, begin? was the ceremonial worship at an end when he spake this?

I answer no, For after this time, Matth. 8. 4. Christ sends the Leper to the Priest, and bids him offer his gift appointed in the Ceremonial Law. And Christ himself observed the feast of unleavened bread, at which time the Text saith, Luke 22. 7. The Passover must be killed. This hour and time began not till Christ had suffered, and was glorified, and ascended into heaven. Presently when Christ had said in his Passion, John 19. 30. It is finished. It is said, Matth. 27. 51. The veil of the Temple was rent in twain from the top to the bottom: then was the Ceremonial worship abrogated. And when Christ ascended and was glorified, then began the time, when the true worshippers should worship God in spirit, and in truth. This is plain, John 7. 39. This spake he of the Spirit, which they that believed in him, should receive, for the Holy Ghost was not yet come, because that Jesus was not yet glorified. Now because this time of Christ's Passion and Ascension was at hand even now, therefore our Savior saith here: the hour cometh, and now is.

The fourth question is. Was not God worshipped in Spirit and truth before the time of Christ's Passion and Ascension? Did all God's people under the Law, and such as lived in Christ's time, Simeon, Anna, Mary, Zacharias, and Elizabeth worship God only in ceremony, and shadow, not in spirit and truth?

I answer. 1. That even under the Law, the Lord was never satisfied with a ceremonial worship, but did ever require to be worshipped in spirit and truth. So said Samuel to Saul, 1. Sam. 15. 22. Hath the Lord as great pleasure in burnt offerings, and sacrifices, as when the voice of the Lord is obeyed? To obey is better then sacrifice, and to hearken is better then the fat of Rams, So Psal. 51. 16. Thou desirest no sacrifice, though I would give it, thou delightest not in burnt offerings, Hos. 6. 6. I desired mercy, and not sacrifice, and the knowledge of God more then burnt offerings. Mic. 6. 8. He hath shown thee O man what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God. Mark. 12. 33. To love the Lord with all thy heart, and with all thy understanding, and with all thy soul, and with all thy strength, and to love a man's neighbor as himself is more then all burnt offerings and sacrifices. 2. The people of God under the Law did not worship him only in ceremony, but in spirit and truth. So David when he had said, Psal. 40. 6. Sacrifice and offering thou dost not desire: he adds verse 8. I desired to do thy will O my God, yea thy Law is within my heart. And the Ministry they enjoyed, was not the Ministry of the letter only, but of the Spirit also. So it is said of the Ministry of Levi, Mal. 2. 6. He did turn many away from iniquity.

But though this be so, yet our Savior saith here, The hour cometh, and now is; as if he should have said, it hath not been so before, because 1. Though God gave his Spirit to his people then, yet not so generally then as now: but then only to the Jews, now Acts 2. 17. In the latter days I will pour out of my Spirit upon all flesh. Nor so fully to them that did receive it as now. The Prophet speaking of the days of Christ, saith, Isaiah 11. 9. The earth shall be full of the knowledge of God as the waters that cover the sea, Zach. 12. 8. He that is feeble among them in that day shall be as David. 2. Though the Lord did then also require a spiritual worship, and the faithful performed it, yet they did not serve God only in spirit and in truth, but also in ceremonies and shadows, and so God required them to do, Levite. 4. 3. yea, he required it of them upon a great penalty, Exod. 5. 3. Let us go and sacrifice unto the Lord, least he fall upon us with pestilence, or with the sword, yea he was much pleased and delighted in it: and it is therefore called an oblation made by fire for a sweet savor unto the Lord, Levite. 1. 9. So that these words are to be understood comparatively: as if he should say, Though the Father were worshipped in spirit and truth before, yet in comparison of that he shall be after my death and Ascension, he was not worshipped in spirit and truth before. So is that place also to be understood, Heb. 9. 8. The way into the holiest of all (into heaven) was not yet opened while the first Tabernacle was standing. That is not so wide, not made so common, not so fully opened as afterward.

From hence ariseth the fifth question. Must we now under the Gospel serve God only in spirit? Doth God now require of us no other worship but that only that is spiritual?

I answer: 1. That God hath appointed for us a bodily and outward worship also; yea he hath given us some significant ceremonies to use in his worship and service: namely, both our Sacraments which are visible signs of invisible grace. He requires not only the service of our hearts, but also the service of our tongue and knee in calling on his name, and singing of Psalms; the service of our ear in hearkening to his Word; the service of our eye in beholding that that is done in the administration of the sacraments; the service of our whole body in presenting our selves before him in the public assemblies. So that it is but the speech of a profane Hypocrite to say thus. Though I make not that show as others do, though I use not to kneel and say my prayers either with my family, or apart, though I go not so much to Church as other do; yet I serve God as well as they, I serve him in my heart, I lift up my heart unto him, I serve him in my calling, I get my living by my earnest labor, I deal justly with all men; and God is a Spirit, and will be worshipped in spirit; it is the service of the heart that he looks for, he cares not for these hypocritical shows; it is no matter though I serve him not outwardly so long as I have a good heart.

And there be three Reasons, why men may not content themselves to serve God in spirit only, but must do him outward and bodily service also.

1. In respect of God: for he having created, redeemed, and sanctified our bodies as well as our souls, is of right to have homage and service done him by both, 1. Cor. 6. 19, 20. Ye are not your own, for ye are bought with a price: therefore glorify God in your body, and in your spirit, for they are God's.

2. In respect of our selves, for the service we do to God in our bodies, is a great and necessary help to our spirits, Rom. 10. 17. Faith cometh by hearing.

3. In respect of others: for our light should so shine before men, that they may see our good works (see that we worship and serve God) and glorify our Father which is in heaven, Matth. 5. 6.

Why then (may you say) how doth God's service now differ from that which was under the law: seeing the faithful then served him in spirit, and truth as well as we: and we serve God, with an outward ceremonial worship as well as they?

I answer, the difference stands in these two points. 1. Though we have some outward worship, and significant ceremonies now, yet have we nothing so much outward worship required of us, as was of them; nor so many significant ceremonies as they had. Besides their Sabbaths and new Moons, they had many other festival days which they were bound to observe; their Temple and everything in it, their sacrifices, their offerings, and purifications, their Priests, and everything that belonged to them, were significant ceremonies, we have but a little outward worship in comparison required, and but two only significant ceremonies left unto us by Christ. 2. Even that outward worship that we have is much more plain and spiritual then theirs was, much more effectual to work upon the understanding and conscience then that was: our ceremonies do much more clearly set forth and represent that which they signify, then their ceremonies did.

Did not circumcision more clearly represent the remission of our sins, and regeneration by the merits of Christ's blood, then Baptism? Did not the slaying and eating of the Paschal Lamb more clearly represent the Passion of Christ, and the nourishment our souls receive by it, then the Lord's Supper doth?

I answer no. For they represented Christ that was to come, and take our nature upon him, and perform therein the work of our redemption. Ours represent Christ that is come, and hath already taken our nature upon him, and performed fully the work of our redemption. And therefore theirs were both of them bloody Sacraments, to show and figure unto God's people, that blood was to be shed for the obtaining of these good things for them; ours are without blood, to show to us, that Christ's blood is already shed for us, and that there is no more blood to be shed for our sins. Therefore Christ instituting the Lord's Supper, calls the wine his blood that was already shed, Matth. 26. 28. So that as the faithful that lived in Christ's time, and saw all that performed which God had promised concerning him; were much more confirmed in their faith, and had much more comfort in the knowledge of Christ, then those had that lived before, and believed in him, your father Abraham rejoiced to see my day, and he saw it (by faith) and was glad, John 8. 58. I tell you that many Prophets and Kings have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them, Luk. 10. 24. When Simeon (who had waited for the Consolation of Israel, that is, for Christ's coming, Luke 2. 25.) had both seen Christ and taken him up in his arms, he was so comforted, that he desired to live no longer, but cried, Lord now lettest thou thy servant depart in peace, according to thy word, for mine eyes have seen thy salvation, Luke 2. 28, 29, 30. So our Sacraments that represent Christ as one that is already come, and hath performed the work of our redemption, must needs make much more for the confirmation of our faith, and comfort of our conscience, then theirs did.

The sixth question followeth. What was the cause of this alteration in the worship of God, that the Lord (in whom there is no variableness nor shadow of change, I am. 1. 17.) would be served after one manner under the Law, and another under the Gospel? under the Law with many ceremonies, under the Gospel in a more spiritual manner.

I answer, that this grew not from any alteration in the Lord, but from the change that was in the state and condition of his Church.

In appointing that ceremonies and pompous worship under the law, the Lord respected not so much his own disposition, as the weakness of that people, and condition of those times.

1. The Lord gave them that kind of worship to restrain them from Idolatry, which otherwise he saw they were strongly inclined unto. Now that the Church is of greater strength, he hath appointed another manner of worship more agreeable to his own nature, and disposition.

2. That worship was fittest for the Church in her child-hood: the outward worship is easily performed, though it have most straight conditions annexed to it, as we may see by that question and offer that hypocrites made, Micah 6. 6, 7. Shall I come before him with burnt offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my first-borne for my transgression, the fruit of my body for the sin of my soul: but the inward and spiritual worship is not only hard, but impossible to be performed without the grace of God.

And therefore it pleased God in tender regard to the weakness of his Church under the Law, to appoint unto them more of that outward worship, and to accept of their spiritual service, though it were in small measure; but now to require a greater measure of spiritual worship, and enjoin little of the other. Of children we require a bodily service, in saying their prayers, and graces, and Catechism: and though they have little or no vnerstanding, and sense of that they say, yet we take it in good part.

3. Though God was able to have established his spiritual worship before, and to have given his spirit to his Church under the Law in as great measure as now, yet was it fit this honor should be reserved unto the coming of Christ in the flesh: he being the Son of righteousness, it was fit that at his rising all those mists and shadows should vanish away.

It was fit that God should honor and solemnize the marriage of his Son with his Church, and his triumph over Satan, &c. by bestowing his gifts and graces more abundantly upon men, then he had done before. To this the Apostle hath respect, when he saith, Ephesians 4. 8. When he ascended up on high, he lead captivity captive, and gave gifts to men.

Lecture the one and fortieth, February 13. 1609. JOHN IIII. XXIII.

WEe have already heard, that these II. Verses consist of a Doctrine, and of two reasons that are used to confirm it. The Doctrine is this, that they only worship God aright (specially now under the Gospel) as worship him not with a ceremonious worship, but in spirit and truth. The Doctrine we finished the last day, it remaineth now that we proceed to the Reasons that our Savior giveth here to prove that they that should now worship God with a ceremonious worship (as the Jews had done hitherto) should not worship him aright, but they only that worship him in spirit and in truth.

The 1. Reason is in these words, for the Father requireth even such to worship him, or the Father even seeketh and desireth such worshippers. The force of this reason stands in three points.

1. That worship only is to be given to God (not which pleaseth and seemeth best to us) but which himself requireth, and delighteth in. It is no better then Idolatry, and spiritual whoredom for us to follow our own heart and good meaning in this case, Num. 15. 39. Yea a man shall highly provoke God if he do him any service that he requireth not. Nadab and Abihu were destroyed with fire from heaven for offering incense with fire that he had not commanded them to use, Levite. 10. 3. yea the care of a Christian must be, not only to do God that service that he requires, but to do it also in that manner, as he may please God in doing it, or else he doth but loose his labor. David was exceeding careful of this in all his prayers, Psal. 19. 14. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight. And he professeth that if God when he prayed, did not answer him (that is, give him some comfortable assurance that he accepted, and took his prayer in good part) it would be even a death to him, Psal. 28. 1. Be not deaf to me, least if thou answer me not, I be like to them that go down to the pit. And this should be every Christians care, Heb. 12. 28. Let us have grace to serve him, so as we may please him.

2. The Lord seeks, and desires to have such to serve him, as worship him in spirit and in truth, he even seeks such worshippers, yea he is greatly delighted with such a worship. A strange thing it is, that God should seek or desire this at our hands that we should worship him: For he hath no need of our service, neither can he receive any benefit at all by any worship we do unto him. If we pray constantly in secret, and constantly frequent the public assemblies, the benefit is wholly our own, Pro. 9. 12. If thou be wise, thou shalt be wise for thyself: what shall the Lord gain by it? Job 37. 5. If thou be righteous, what givest thou to him, or what receiveth he at thy hand? Nay, the best service we can do, is so weakly and unto wardly done, as it is a wonder that God abhors it not, Isaiah 64. 6. All our righteousness is as filthy clouts. Insomuch as the best of God's servants seldom please themselves in any service they do unto him, but see cause of shame in the very best actions, and services they have done unto him. Nehe. 13. 2. Pardon me O my God according to thy great mercy. Why? what had he done that he craves pardon for? Surely, he had done an excellent piece of service unto God; he had shown a marvelous zeal for the sanctifying of the Sabbath; but he knew that good service of his was so imperfect, so full of stains that he had need of pardon. And yet such is the wonderful goodness of God to them whom he loves in Christ, such is the delight that he takes in his own graces, in the fruits of his own spirit, that (as if he should receive some great benefit by it) he seeks to us, and desires us to serve him, Call upon me in the day of trouble, Psal. 50. 15. seek, ask, knock, that is, pray earnestly and importunately, Matth. 7 7 pray without ceasing, 1. Thess. 5. 17. ye he professeth that he takes marvelous delight in our poor services we do unto him. This is plainly proved by that speech the Lord useth to his Church, which is the company of all the faithful, Cant. 2. 14. My dove that art in the holes of the rock in the secret places of the stairs, (that is, whose state is most stable and sure, and against whom the gates of hell shall never be able to prevail) show me thy sight (let me see thee often, come often unto me) let me hear thy voice (pray often to me) And mark the reason why he sues thus to his Church: For thy voice is sweet, and thy sight comely (As if he should say, howsoever thou thinkest of thyself, whatsoever thou judgest of thine own prayers, I assure thee, that in my ear there is no music to that, in mine eye there is no person in the world so well favored as thou art.) That even as the affection that is in us that are parents, towards our little children when they begin to speak, makes us delight to hear them prattle: (though to another that hath not that affection it be very troublesome) and though in another's eye they seem hard favored, yet this fatherly affection makes us think them to be very pretty and well favored children: so is it with the Lord our God: the fatherly affection he bears to us in Christ, makes him desirous to have us come oft to him, to pray and worship him oft, and to delight so much in our poor prayers, though in themselves they be not worthy to be delighted in: The Father seeks such worshippers, Apoc. 5 8. The hearts of all the faithful are compared to golden Viols full of odors. What were those odors? The prayers of the Saints, of these true worshippers that worship in spirit and truth. Why are the prayers of the godly called odors? 1. In respect of the godly themselves, because for the most part they yield a sweet savor, and unspeakable comfort unto their own hearts, John 16. 24. Ask that your joy may be full. But 2. Chiefly in respect of the Lord (for the faithful themselves sometimes feel no sweetness in their prayers) but to the Lord their prayers are even as the sweetest odors: even such prayers as themselves feel small sweetness, or delight in, are most pleasant and delightsome to the Lord. Hezechia felt small sweetness in that prayer he made, when in his sickness he turned his face to the wall, and wept sore, when his heart was so oppressed with grief that he could not speak, but in his prayer chattered like a swallow, and mourned like a dove, Isaiah 38. 14. But the Lord took great complacency and delight in it, as may appear by the reward he gave him for it presently; for before the Prophet Isaiah (whose message from the Lord you know had been the occasion of that good Kings heaviness) was gone out into the middle of the Court, the Lord bad him turn again with a quite contrary message, and tell Hezechia, that he had heard his prayer (even that uncomfortable prayer) and seen his tears and healed him; so as within three days he should be able to go up into the house of the Lord, yea that he would also add unto his days 15. years, 2. King. 20. 4, 5. David felt small sweetness in the prayer he made at that time, when he said in his hast, he was but a cast-away; but even that prayer was a sweet odour unto God, as appears by the comfortable answer he received from God, even at that time, Psal. 31. 2 •… . Though I said in my hast I am cast out of thy sight, yet thou heardest the voice of my prayer when I cried unto thee.

Will God so far forth respect the prayers that his poor servants make unto him in spirit and in truth, even when their hearts are so oppressed with grief, that they cannot pray with any cheerefullnesse; yea then, when (in affliction of mind) they have so far forth yielded to their infidelity, as that they doubt they are no better then Hypocrites, and Reprobates, that he desires even then such prayers, he would have them even when they are in that case to pray to him, yea he delights and takes pleasure even in such prayers. Then is this most true, which our Savior here teacheth us, that the Father even seeks and desires such worshippers as can worship him in spirit and in truth, though they do it weakly and imperfectly.

3. Yet will the force of this reason the better appear if we consider the third point. Viz. How the Lord stands affected to that worship which hypocrites do unto him, that worship him only in ceremony, not in spirit and in truth.

1. He regards not such service men do to him, nor takes any pleasure in it, Isaiah 〈◊〉 . What have I to do with the multitude of your sacrifices? (as if he should say) what care I for them? Gen. 4 5. Unto Cain and to his offering the Lord had no respect. No not when they pray to him with most devotion and earnestness, as in their extreme affliction, yet the Lord regards it not, no more then you regard the roaring of the Bear, or Bull when they are baited. This the Hypocrites complain of, Wherefore have we fasted and thou seest not? Wherefore have we afflicted our soul and thou takest no knowledge? Isaiah 58. 3. And thus the Lord threateneth, Pro. 1. 26, 27. 28. I also will laugh at your calamity, I will mock when your fear cometh, when your fear cometh as desolation, and your destruction cometh as a whirl-wind, when distress and anguish cometh upon you; then shall they call upon me, but I will not answer, they shall seek me early but they shall not find me. Though such a man do the very same service unto God, that the Lord hath in his Word commanded; though he say good prayers, hear the Word sincerely taught, receive the Sacraments sincerely administered, he doth but loose his labor, he hath done a thankelesse office, because God desireth no such matter at their hands, Psal. 50. 16. Unto the wicked God saith, What cause hast thou to do to declare my statutes, or that thou shouldest take my Covenant in thy mouth? As if he should say, What hast thou to do to serve God. Therefore it is added in that place of Isaiah 1. 12. Who required this at your hands to tread in my Courts? As if he should say, fitter for you to be in your shops, or in the ale-house, or anywhere else then here, Psal. 118. 20. This is the gate of the Lord, the righteous shall enter into it. Many others come in, that are not righteous, nor have so much as a desire to be godly, or purpose to leave their sins, but hate them that are godly with all their hearts; but alas the Lord takes no pleasure to see such here, but asks them, who gave them authority to come hither? It is not so dangerous a presumption (I assure you) for a Rogue that hath the plague running on him to press into the Kings privy Chamber, and there to offer to wait at his Table, as for the drunkard, and whoremonger, and swearer, and hater of godliness, to come into God's House, or to take upon him to do God any service. Mark how the Lord casts this in the teeth of ungodly men, Ier. 7. 9, 10, 11. Will you steal and commit adultery, and swear, and come and stand before me in this house, whereupon my name is called, Is this house become a den of thieves (or a receptacle for whores and adulterers, for swearers and drunkards) behold even I see it, saith the Lord.

2. He desires not their service, but rejects it, Isaiah 1. 11. I desire not the blood of bullocks, nor of lambs, nor of goats? No, Did not the Lord himself require and command these sacrifices? yes to his people the true worshippers he did; but not to the hypocrite and wicked man.

3. He abhors the best service they can do to him, and detests them, even for praying to him, and taking upon them to do him service, Isaiah 1. 13. Incense is an abomination to me I cannot suffer your new Moons, nor Sabbaths, my soul hateth your new Moons, they are a burden to me, I am weary to bear them. It is a thing the Lord abhors, and hates to see a wicked man use prayer, frequent the Church-assemblies. A strange and fearful, yet a most true saying, mark upon what warrant I speak it, Pro. 21. 27. The sacrifice of the wicked is an abomination, how much more when he brings it with a wicked heart? As if he should say, Though he do not mean ill in it, but have a good meaning in it to serve God, yet is it an abomination to the Lord.

If any shall say this is strange Doctrine, if we be never so bad, would you not have us come to Church, would you not have us pray, and serve God? Many a bad man hath received much good by coming to Church.

I answer, 1. God indeed hath commanded all men to serve him, the Moral Law was given to Adam and all his posterity, wicked men shall be damned, because they have not used to pray and hear his Word, yea, it shall be easier in the day of judgment for that wicked man that hath used to serve God, then for him that is utterly irreligious and profane. Therefore the Lord condemns the very Atheist because he did not pray, Psal. 14. 4.

2. The wicked by the service he doth to God, doth oft obtain freedom from temporal judgments that otherwise would fall upon him, and gets temporal rewards, 1. King. 21. 29. Ahab did so.

3. Many a wicked man by coming into God's House, (yea even when he hath come with a wicked intent) hath been effectually called, as the unbeliever that Paul speaks of, 1. Cor. 14. 25, 26. And those messengers that were sent to apprehend Christ, John 7. 46. In which three respects, it may be thought good policy for the wicked man to pray, and hear, and serve God.

4. No sin that any man hath lived in, in former time, can make his prayers or service ever a whit the less acceptable to God, if he do now repent, the Publican upon his unfeigned humiliation and repentance went home justified, Luke 18. 13, 14. So that this Doctrine tends not to the terror, and discomfite of any the most notorious sinner that is penitent; but to the impenitent sinner, to the man that continues in sin, it is indeed a fearful doctrine (and if it be not fearful now being uttered by a weak man, yet it will certainly be fearful to thee when the Lord shall charge it upon thy conscience) God regards not any service thou doest to him, nay he would not have thee to do him any service, nay he abhors whatsoever service comes from thee.

Lecture the two and fortieth, February 20. 1609.

ANd thus have I finished the first Reason, that our Savior here bringeth for the confirmation of this Doctrine: his second Reason is this. God is a Spirit. Now in this second Reason we must consider, first the meaning of the words, then the force they have to conclude that for which Christ alledgeth them.

First then we must not take these words as a perfect definition of the nature of God. For that that is here spoken of God, agreeth also to the Angels, and to the soul of man The Angels are spirits, Psal. 104. 4. He maketh th •… 〈◊〉 his messengers, and Heb. 〈◊〉 . 14. Are they not all ministering spirits. The soul of man also is a spirit, Eccles, 12. 7. The spirit shall return to God who gave it, A •… s 7. 59. Lord Jesus receive my spirit. But because of all the creatures God hath made, these do most fully and lively resemble the divine nature, it hath pleased the Lord (having respect therein to the weakness and shallowness of our capacity) to call himself a Spirit both here, and in other places of the holy Scripture, 2. Cor. 3. 17. The Lord is a Spirit, Heb. 9. 14 Christ's God-head is called the eternal Spirit. 1. As they are immortal, so the Lord is immortal, yea he only hath immortality (1. Tim. 6. 16.) of himself. 2. As they are wise and understanding natures, so the Lord is of himself infinite in wisdom. In which respect he is called God only wise, 1. Tim. 1. 17. 3. As they are simple, invisible, incorporeal, not having 〈◊〉 mixture, nor consisting of any corporal substance. And therefore 〈◊〉 •… oues himself after his Resurrection, not to be a spirit by this reason, 〈◊〉 〈◊〉 Behold my hands and my feet, handle me, and see, for a spirit 〈◊〉 〈◊〉 •… d bones as ye see me have, so is the Lord: and in this respect principally is the Lord called a Spirit in this place, because he is not a visible, sensible, corporal, but a spiritual nature.

Now for the force that is in this reason to conclude that for which Christ bringeth it: the true worshippers must worship the Father in spirit and truth, not with a ceremonial and outward worship, because God is a Spirit. The force (I say) of this reason is evident. His worship must be answerable to his own nature. Such as himself is, such must the worshippers be that he delighteth in. According to the Proverb, like will have like; like master, like man. Such as a man's own disposition is, such he desireth they should be that serve him. David had no better an argument to prove that he did unfeignedly fear God then this, that all his delight was in godly men, Psal. 16. 3. Specially that his care was to seek out such to serve him as feared God, Psal. 101. 1. Mine eyes shall be to the faithful in the land, that they may dwell with me, he that walketh in a perfect way, he shall serve me. This reason the Lord oft useth, Levite. 19. 2. Ye shall be holy, for I the Lord your God am holy. As if he should say: because you are my servants, my people, you must frame yourselves to my disposition, and seek to be like me. The Lord therefore being a Spirit himself, sets his eye upon the spirit and heart of man, to see how he is served there, 1. Samuel 16. 7. The Lord looketh not as a man looketh: for man looketh on the outward appearance, but the Lord looketh on the heart.

His delight is to have service done to him with the spirit and heart, Behold thou desirest truth in the inward parts, saith David, Psalm 51. 6. Let the adorning of a Christian saith the Apostle 1. Pet. 3. 4. be the hidden man of the heart in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. So that he that thinketh a ceremonial and bodily worship will content the Lord, doth judge erroneously of his nature, and indeed maketh an Idol and a false God of him.

But it may be objected, that there seemeth to be no consequence in this Reason, the true worshippers must now after Christ's Ascension worship God in a more spiritual manner, then they have done under the Law, because God is a Spirit; for God was a Spirit then also, as well as now.

To this I answer, that it is true indeed, and therefore he always required to be worshipped in spirit, for even to them under the Law it was said, Deuteronomy 10. 16. Circumcise the fore-skin of your hearts, and Hosea 6. 6. I desired mercy and not sacrifice, and the knowledge of God more then burnt offerings. But as the Lord hath more clearly revealed himself now to be a Spirit, to be of a spiritual nature, then he did under the Law, so he requireth spiritual worship of his people now more, then he did under the Law. Then God revealed himself to his people in many sensible apparitions, visions, and voices, having respect therein to the infirmity of his Church, while she was in her child-hood. We know the Lord appeared to Abraham in the body of a man, and talked familiarly with him, as one friend doth with another. Gen. 18. 28. And in a vision to Ezekiel he appeared in the similitude of a man sitting upon a throne, Ezek. 1. 26. So with an audible and sensible voice, he delivered the Law unto his people, Deut. 5. 26. In a sensible and visible manner, he guided his people through the wilderness in a pillar of cloud by day, and a pillar of fire by night, Exod. 13. 51. By a sensible and material fire that came down from heaven, he witnessed ofttimes his approbation of the sacrifices that his servants offered unto him, 1. Cor. 21. 26. In a sensible and visible manner, his glory filled both the Tabernacle and the Temple, 2. Chron. 7. 2.

Now since the days of Christ, the Lord hath not been wont to reveal himself to his Church in this corporal and sensible manner, but as he is a spirit, so in a spiritual manner only hath he revealed himself to his Church. It is therefore spoken of, as a blessing peculiar to the days under the Gospel, that upon all sorts of his people, he will pour his spirit in a far more plentiful manner, then ever he had done before, Joel 2. 28, 29.

Having now finished the Doctrine that our Savior delivereth in these two verses, and both the Reasons that he bringeth for the confirmation of it, it remaineth that we make our use of it.

The first Use of it is, to condemn the religion of the Papists. If we had no other reason against Popery; this were sufficient to prove it a false worship, such as God alloweth not, because it doth every way match, yea far exceedeth the form of worship that was under the Law, even in that point, for which our Savior doth here condemn it. The vestments their Priests use in God's service, the Church-music and many other things are used in imitation of the Jews. But 1. In observation of days and times, in the number of their holy days: 2. In the multitude of their significant ceremonies: 3. In the pomp and worldly stateliness of their Prelates and Clergy: 4. In their superstitious ringing, and set service, and other ceremonies about burial: they do far exceed the Jews.

If that form of worship which God himself appointed under the Law, must needs be abrogated as Christ hath here taught us, and no true worshipper might use it any longer, because it stood so much in external and carnal rites, in shadows, and significant ceremonies, then certainly they that use and delight in such a kind of worship that was but devised by men must needs be deemed hypocrites and false worshippers of God. See the judgment that our Savior giveth of these kind of ceremonies, and of them that are addicted to them. The Jews in his time had a ceremony that they would not eat meat before they had washed oft, holding the tradition of the Elders, Mark 7. 3. This might as lawfully have been used, as any religious ceremony that was devised by man: for it was not used in God's service, and might have seemed to be but a civil ceremony. Yet our Savior discerning that it was enjoined by the Elders, and was observed by the Jews as a significant ceremony, a Doctrine to the conscience, a mean to put it in mind of a spiritual duty, Mark 7. 7. A thing wherein they put holiness, and which they accounted as a worthy service done unto God, he would not use it himself, Luke 11. 38. and taught his Disciples to refuse it, and defendeth them for so doing, Mark 7. 6. And this he did though he saw it would provoke the Pharisees much, and be likely to draw him and his Disciples to trouble, Mark 7. 3. And three Reasons he giveth against them. 1. He maketh it a certain note of an hypocrite (of a carnal man that hath no soundness of grace in him) to be addicted to these ceremonies, Mark 7. 6. In which respect also (among others) the ceremonial Law is called a carnal commandment, Heb. 7. 16. and the rudiments of the world, Gal. 4. 3. 2. That it is a vain worship, Mark 7. 7. there is no profit nor sound edification that can come to the conscience by it. The Apostle therefore calleth the ceremonies, impotent and beggarly rudiments, Gal. 4. 9. Observe it well where they are used with most conscience and devotion (as in Popery they are) they work no knowledge or sanctification in men. 3. That where they are used, they will make the commandments of God of no authority, Matth. 15. 6. They will destroy the power of true piety and godliness, and even eat out the heart of it. And that was the cause, why Satan labored not in anything more busily in the Primitive Church then to bring in again the ceremonial worship, after God had abrogated it, and the Apostle calleth them that were his instruments in this work, dogs; that is, enemies to all piety, Phil. 3. 2.

The second Use of the Doctrine doth more nearly concern our selves: for it teacheth us to take heed of hypocrisy in the service of God. Strive to worship him in spirit and truth, Luke 12. 1. Take heed to yourselves (saith our Savior) of the leaven of the Pharisees which is hypocrisy. The Lord doth exceedingly abhor hypocrisy in his service. The more service thou doest to God, the more thou prouokest him if thou be an hypocrite, Job 36. 13. The hypocrites in heart heap up wrath. For the hypocrite is a false worshipper; he maketh an Idol of God; he thinketh he can deceive God as he doth men.

Now there be three kinds and degrees of hypocrites that worship not God in spirit and truth, and are therefore called here by Christ, false worshippers of God.

1. They that do any service to God with their bodies only, without the understanding and feeling, and devotion of the heart, in every service we do to God he calleth still for the heart, My son give me thy heart saith he, Pro. 23. 26. Paul had not pleased God in preaching, if he had not in preaching served God in his spirit, Rom. 1. 9. Lydia had not pleased God in hearing the Word, if her heart had not been opened, if she had not heard with feeling and affection of heart, Act. 16. 14. No man can please God in praying unto him, unless he pray with the feeling and affection of his spirit, Psal. 86. 4. Rejoice the soul of thy servant, for unto thee Lord do I life up my soul; nor in singing of Psalms, unless he sing with grace in his heart unto the Lord, Ephes. 5. 19. Our prayers are compared unto odors, Reu. 5. 8. and unto incense, Psal. 141. 2. and the fervency of our affection is as the fire without which these odors and incense can never send up any sweet savor unto God. In which respect the Apostle biddeth us be fervent in spirit as serving the Lord, Rom. 12. 11. as if no service could be acceptable unto God without fervency of spirit. Let everyone of us therefore have a principal care of that, both in our prayers, and in every other part of the worship we do unto God.

Two good helps are needful to be used to this purpose: 1. Watchfulnes, Continue in prayer and watch in the same. Col. 4. 2. for unless we have an eye to, and watch our hearts well, they will be roving. And as this is needful in all our prayers, so especially in prescript and set forms of prayer, which we have oft accustomed our selves unto. 2. To set our selves as in God's presence, and bring our hearts to a reverent fear of God's Majesty before whom we appear, Serue the Lord with fear, Psal. 2. 11. in thy fear will I worship toward thine holy temple. Psal. 5. 7.

The second sort of hypocrites that do not worship God in spirit and truth, are they that use God's worship or any part of it, as a matter of ceremony and formality only, and never seek in it, the edification of the spirit and conscience. 1. That Preacher is but an hypocrite that seeketh not so to preach, as his preaching may have power in the hearts of his hearers, I will know, not the speech of them that are puffed up, but the power. For the kingdom of God is not in word but in power, 1. Cor. 4. 19, 20. And he maketh this a note of an able Minister of the Gospel, when he is the Minister of the spirit, 2. Cor. 3. 6. It is that, we should seek to see God's seal upon our Ministry in the hearts of our hearers, The seal of mine Apostleship are ye in the Lord, yea he saith this was his main answer and defense to them that examined him and questioned his Ministry, 1. Cor. 9. 2. 3. We had therefore need not only to preach, but to teach such Doctrine as is profitable, and which particularly concerneth, and is of use to those we teach, this was Paul's direction to Titus, to teach and stand upon those things in his Ministry that were good and profitable unto men, Tit. 3. 8. neither only to teach, but to use application also, Preach the Word,—reprove, or convince, rebuke, exhort, 2. Tim. 4. 2. 2. Those Christians also are no better then hypocrites, who (so they have a form of God's service) never care whether it edify their conscience or no. Such are they as rest content with a dumb Ministry, for what power feel they in it? Such also are they as hear good Preachers, and praise them, but never examine what profit they receive in their conscience by them. When you praise a good Preacher (whose Ministry you frequent) with your tongue, your life, and unreformed course doth disgrace him. Those hearers only praise their teachers indeed that have profited in reformation of heart and life by their Ministry; in whose hearts the spirit of God hath written that of their Ministers commendation, as may be read of all men, 2. Cor. 3. 2.

3. The third sort of hypocrites that worship not God in spirit and truth, are they that will be devout in the exercises of Religion, and zealous in profession, Make a show of godliness, but deny the power of it, 2. Tim. 3. 5. True Religion where it is received, will command the heart and the whole man. Let a man profess what he will, if his heart and life be not reformed, he is an hypocrite; and whatsoever worship he doth to God, is but a false worship, We know that God heareth not sinners, but if any man be a worshipper of God, and doth his will, him he heareth, John 9. 31. yea the very service he doth to God, doth but increase God's wrath against him: either amend thy life, or give over serving of God.

THE THREE AND FORTIETH LECTURE, ON FEBRVARY XXVII. MDCIX.

T Hese words contain the conclusion of that conference that was between our Savior, and the Woman of Samaria. In the interpretation of the words, for the help of your memory, these five questions are distinctly to be opened and resolved.

Whom meaneth she here by Messias, seeing it is plain, she useth this word as the proper name of some person.

I answer, it is evident by the words following, that she meaneth the same person that is called Christ. For as our blessed Savior being promised to the Church from the beginning of the world, was described and made known to them both by his natures, specially his human nature; I will put enmity between thy seed and her seed, it shall bruise thy head, Gen. 3. 15. And Gen. 22. 18. In thy seed shall all the nations of the earth be blessed, and by those offices he should exercise, and whereby he should procure the salvation of his people, viz. 1. His Prophetical office, I will raise them up a Prophet, from among their brethren like unto thee, Deut. 18. 18. His Priesthood, He shall be a Priest upon his throne, Zach. 6. 13. His Kingly office, Rejoice greatly O daughter of Zion, shout, O daughter of Jerusalem, behold, thy King cometh unto thee, Zach. 9. 9. and by the place where he should be borne, But thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be ruler in Israel: whose goings forth have been from old, from everlasting, Mic. 5. 2. So had he three proper names in the Old Testament, given him: 1. One in respect of his two natures hypostatically united in one person, Isaiah 7. 14. He shall call his name Immanuel. 2. Another in respect of the obscure place of his education, Zach. 6. 12. Behold the man, whose name is the Branch. 3. A third in respect of his office, Dan. 9. 25. Messiah the Prince. Now of all the names whereby our Savior was described in the Old Testament, this name was the most famous among the Jews. When Herod gathered together all the chief Priests and the Scribes to resolve him in the question that the Wise men came to Jerusalem to move, he asked them where Messias should be borne, Matth. 2. 4. For though the Evangelist writing in Greek, use the word Christ in that place: yet it is certain, that he in his language used the word Messiah. So John 1. 41. We have found the Messias, saith Andrew to his brother Simon. Now this Hebrew name Messiah, and the Greek name Christ do in our language signify the anointed one; and we shall find it was given to sundry others in the holy Scripture, for the Kings of God's people were called the Lord's anointed, 2. Sam. 19. 21. and so were the Priests, Leu. 10. 7. and so were the Prophets, Psal. 105. 15. Because everyone of these were by the ceremony of annointing (as by a Sacramental sign) assured from the Lord, that he would inwardly anoint them, that is, endue them with such graces of his holy spirit, as whereby they might be enabled to discharge those offices that he called them unto, yet was this name of Messiah, Christ, the anointed of the Lord, made a proper name only unto our blessed Savior.

1. Because all those Kings, Prophets, and Priests, that by God's appointment were anointed among his people, were but types of this King, of this Prophet, of this Priest; and all the good that God's people received by them, was but a figure and shadow of the infinite benefits God's people should receive by Christ.

2. Christ our Savior only had all those offices, unto which by God's ordinance men were anointed. Melchizedek was both a King and a Priest, Gen. 14. 18. David was both a King and a Prophet, 2. Sam. 23. 1, 2. Ezekiel was both a Prophet and a Priest, Ezekiel 1. 3. But never was there any whom God anointed to all these three offices, but only our Savior.

3. Though there was never a one of those whom God had anointed to any of those offices, but they received from him the gifts of his spirit, whereby they were made fit to discharge those offices; Their annointing was not an empty and impotent ceremony, but together with the visible sign, they received also the invisible grace that was signified by it. (Insomuch as we read of Saul, that though he was but an hypocrite, and one also that had been rudely and basely brought up, yet so soon as he was anointed, God gave him another heart, an heroical spirit, the spirit of magnanimity, and the spirit of government, 1. Sam. 10. 9.) yet our Savior received the spirit, whereby he was made fit to be a Prophet, Priest, and King, in a far more excellent manner then any of them, God hath anointed thee with the oil of gladness above thy fellows, Psal. 45. 7. Nay indeed God gave him not the spirit by measure, John 3. 34. For in him dwelleth all the fullness of the God-head bodily, Col. 2. 9. He could never have discharged these offices: he could not have been our Prophet to teach us the whole will of his Father; nor our High Priest to offer such a Sacrifice, as might satisfy the justice of God for our sins, and to make continual intercession for us; nor our King to vanquish Satan with all other the enemies of our salvation, and to rule and govern us by his spirit; unless he had had the spirit in another measure, then any of those anointed ones ever had; nay indeed unless he had had it above measure, unless the fullness of the God-head had dwelt in him: So ye see then for the answer unto the first question, who is meant here by Messias, and why our Savior is so called.

The second thing to be inquired for the opening of the meaning of the words is this, seeing Messias and Christ are all one name, why useth she both these words?

I answer these words (which is called Christ) are not the words of the woman (who spake in the Syracke language) but of the Evangelist, who writing in Greek, interpreteth the Hebrew name Messiah by the Greek name Christ, as he doth likewise in reporting the word of Andrew, John 1. 41. We have found the Messias, which is, being interpreted, the Christ.

It may then thirdly be demanded why the Evangelist retaineth the Hebrew word Messiah, which was the word the woman used in her own language, and yet interpreteth it by a word of that language, wherein he wrote?

I answer: 1. He useth the Hebrew name Messiah, because it was a name so famously known among the Jews. And we shall find that the Apostles in the New Testament, in reverence of that ancient Church of the Jews, and of that holy language, in which it pleased God first to pen his Word, have retained in the New Testament (which they wrote in the Greek tongue) sundry Hebrew words, as Amen, 1. Cor. 14. 16. Hosanna, Matth. 19. 9. Halleluiah, Reu. 19. 1. By which warrant also we use now to give to our children in Baptism, Scripture names, though they be Hebrew names; because though every parent understand not the signification of them, yet we know, 1. That as the principal thing we are to respect in giving of names is not the signification of the name it self, but the desire we have our child may imitate the worthy example of that person, whose name he beareth; so 2. We are sure that to those men's examples which God hath commended to us in his Word, and to those names which the Holy Ghost hath sanctified with his own pen, there is greater reverence and respect due, then to other. 2. He useth not the name Messiah without interpretation in a respect he had to the Gentiles, for whose use specially he wrote his Gospel; that the Ministers of the Gospel may know, that as they may never in their Ministry use for ostentation, to speak much in a strange language; so when they are constrained to use a word or two in a strange language (as sometimes they may be) they be careful to interpret it, and to speak nothing which the simplest of God's people they speak unto, may not understand. This was a thing that Paul took great comfort in, that though he could speak languages more then all the flaunting and conceited Preachers among the Corinthians, yet he had rather in the Congregation speak five words, so as he might be understood and instruct others, then ten thousand in a strange language, 1. Cor. 14. 18, 19.

The fourth question is, how falleth she into this speech of the Messiah? Did she distaste that answer our Savior made to her question, and the speech he had used in the condemnation of the Samaritans worship? was it her meaning to put him off, and to reply upon Christ after this manner; well, since thou givest me no better an answer, let us leave this question to be decided by the Messias himself when he shall come; he will not be partial either of our side or yours, but as an equal Judge and umpire betwixt us, he will indifferently end and compound all our controversies.

I answer, that is not her meaning, but she approves of Christ's speech, and that that he had said (touching the alteration should be made in the whole form of God's worship) putteth her in mind of the Messias coming; as if she should say, I know this indeed that thou sayst, there will be shortly a great alteration made in the Church, for the Messiah cometh (the word in the original is the present tense, not future, as we translate it) he is even coming, and when he cometh, he will tell us all things, that is, all these things that we speak of, concerning the worship of God, he will teach us far other wise then we have been taught hitherto. And no marvel, though that speech of Christ touching so great a change that should be made in God's worship shortly, did put her in mind of the Messiahs coming. For it was generally received, that he when he came would make a great alteration in the Church. That is the reason why when the Jews heard of the new and strange Ministry that John the Baptist did exercise, they sent Priests and Levites from Jerusalem to him to know of him, whether he were the Messias, for that that was their question it appeareth, plainly by his answer, he confessed and cried not, but confessed, I am not the Christ, John 1. 20. That was one reason why not Herod only, but all Jerusalem with him were so troubled, when they heard that the Messias was borne, Matth. 2. 3.

The fifth and last question is, how this woman being a Samaritan, should come to know; 1. That there should come a Messias; 2. That he was now coming: 3. That when he came he should more fully and perfectly instruct the Church in all things that concern God's worship and their salvation, then ever they were instructed before?

I answer; 1. She might know it by hearing that the Jews of all sorts, had now for a good while lived in an expectation of the Messias coming. Even at that time when Christ was borne, there were many that looked for redemption in Jerusalem, Luke 2. 38. One while they thought John to be the Messias, Luke 3. 15. All men mused in their hearts of John, if he were not the Christ. Another while they thought our Savior himself to be he, as may appear both by their reasoning among themselves, John 7. 40. Many said of a truth this is the Prophet; others said this is the Christ; and by the question they move to him, how long dost thou make us to doubt? if thou be the Christ, tell us plainly, John 10. 24. 2. She might know this well by the books of Moses; for the Samaritans as well as the Jews did receive the books of Moses: and there it was written that the Scepter should not depart from Judah, till Shilo came, Gen. 49. 10. And they all saw that the Scepter was either altogether, or almost now gone from Judah. So Moses prophesying of him, had said, That he should be such a Prophet, as God would put his words into his mouth, and he should speak all that God commanded him, Deut. 18. 18. Having thus opened the meaning of the words, let us observe the Doctrine which the holy Ghost intendeth to teach us in them.

And first in that this woman, though she were but a Samaritan, no member of the true Church, and one also that had lived long in gross sin, yet had this measure of knowledge in the Principles and grounds of the true Religion; for she knew 1. That the Messiah should come: 2. That he was now coming: 3. That when he came he would teach the Church all things; and this knowledge she got not now by conference with Christ, but had it before.

We learn: That it is no certain sign of grace to have some knowledge of the truth, knowledge is no grace peculiar to the Elect, but a common gift. No man hath cause to bless himself in this, as in an argument that he is in the state of grace, that he knoweth somewhat in Religion: For 1. There be, and ever have been many very wicked and graceless men, that have had knowledge of sundry excellent grounds and principles of the truth. Paul saith of the wicked Jews, that they knew God's will, and were instructed out of the Law, Rom. 2. 18. 2. Such there are that are far better persuaded of their own knowledge then any of God's servants are: whereas the godly are poor in spirit, ever complaining of their ignorance; they think they have knowledge enough, they are highly conceited of their own knowledge, are we blind also? say the Pharisees, John 9. 40. 3. Yea it cannot be denied that many such have had more knowledge indeed, then many of God's children. Judas doubtless knew more, then many of Christ's good hearers did; and Satan the Prince of darkness knoweth the truth much more clearly then many of God's Elect do; he could say to Christ even then when he was unknown to the greatest part of the Church, Mar. 1. 24. I know thee who thou art, even that holy one of God. 4. Yea, it is certain, that the knowledge that many wicked men have, and the high conceit they have of it, is that that maketh them more wicked then otherwise they would be. What is it that maketh them to despise the means of grace, and scorn such as follow Sermons? Surely, this persuasion, that they know enough for their salvation, they can say their ten commandments, the Lord's prayer, and the Articles of their faith; they know they must love God above all, and their neighbors as themselves; they can speak of many parts of the Word, and of the Principles of Religion. They know Christ died for sinners, and that is enough. Of those men, that may be said, which the Prophet speaketh, Isaiah 47. 10. Thy wisdom and thy knowledge, they have caused thee to rebel, and thou hast said in thy heart, I am, and none else. And that which Solomon speaketh, Pro. 26. 16. The sluggard is wiser in his own conceit, then seven men that can render a reason.

Three ways there be, whereby many graceless men attain to some knowledge of the truth. 1. By the light of nature, for some Principles of the truth, God hath engraven in every man's heart by nature: Rom. 1. 19. That which may be known of God, is manifest in them (that is, in their hearts and consciences) for (saith he) God hath shown it unto them. 2. Some of them God goeth further with, for he disposeth so of them, in his providence, that they live in his Church, and under the means; they cannot choose but get some knowledge, even by tradition, though they have no desire of it, nor love to it at all. Such a one was this woman. And that makes the Apostle say to the Corinthians: 1. Cor. 8. 1. We know that we all have knowledge. 3. Some the Lord goeth yet further with, for by his Spirit he doth enlighten them. The Apostle speaketh of such as may fall into the unpardonable sin, and saith they were enlightened: Heb. 6. 4.

The Reasons why God maketh this gift of the knowledge of his truth so common, are worthy to be observed, why he giveth such means of knowledge, such measure of knowledge even to wicked men. For we may be sure of this, God is not so prodigal as to misspend his goods, to cast away his gifts, but where he bestoweth them, he seeth well he shall make a gain, and advantage of them.

There are therefore two Reasons of it. 1. In respect of the Reprobate. For this is done to make them inexcusable, and to increase their condemnation. For, as no wicked man's condemnation shall be so heavy, as his that hath had most knowledge: Luke 12. 48. So to them that God hath ordained the most heavy condemnation, to them he giveth the means of knowledge. So speaks the Apostle even of that divine light that God gives to the natural man by his works, the invisible things of God from the Creation of the world are clearly seen, being understood by the things that are made, even his eternal power and God-head, so that they are without excuse: Rom. 1. 20. And this is then much more true of the clearer light he giveth men by his Word, John. 15. 22. If I had not come, and spoken to them, then they should not have had sin, but now have they no cloke for their sin. Let every man say thus to his own heart, it is the Lord's doing that thou art borne in these days of light, that thy lot is fallen into such a place, where thou hast good means of knowledge, that thou hast attained to knowledge above many others, if thou profit not hereby, and be not won unto God, certainly, God hath determined to glorify himself in thy condemnation, more then in a thousand others that he hath not done so much for.

The second Reason is, in respect of the Elect, that God may use this knowledge they have, as a preparative and help to their conversion, in the day of their visitation. True it is, that the natural man hath nothing in him, whereby he is able to prepare himself to his conversion. Yea, he is ready to become the worse (as we have heard) for this knowledge he hath of the truth. But if he be the Lord's Elect, one whom he hath determined to call, this shall be his advantage, and he shall have cause to praise God for it, that he hath lived in God's Church, and among God's people, where he hath heard somewhat of Religion, and seen some profession of it, that he hath had some knowledge in the grounds, and principles of the truth; yea, if he have but lived under an ignorant Ministry, where he hath heard the Word read only, though that cannot convert him, nor any are to rest in it; yet that small light he may get by it, shall be an advantage to him. So was it with this poor Woman, The knowledge she had gotten by hearing Moses read, and by living so near the Jews, now the time of her visitation was come, proved an advantage to her. So that which the Jews heard of John concerning Christ, though for the present they regarded it not, but rather were offended at it, in the day of their visitation proved an advantage to them: John did no miracle, but all things that John spake of this man were true, and many believed on him there, John 10. 41, 42. So the Apostle saith that the elect Gentiles that had lived among the faithful, to hear them, and see their good examples, though they hated them for the present, yet in the day of their visitation, they should praise God, and account this a great benefit, 1. Pet. 2. 12.

The Use of this Doctrine is, first for convincing of them, that mislike, we should deny the Church of Rome to be a true Church of Christ, or teach that they that die in the faith thereof, cannot be saved, or inveigh with any bitterness against Papists, because (say they) they hold many truths. By this reason both the Samaritans of old, and the Jews, and the Turks now may be held to be true Churches, and in the state of salvation.

2. To teach everyone of us to seek for knowledge, which is the foundation of all other graces; without it can no man ordinarily be saved: God will have all men to be saved, and to come to the knowledge of the truth, 1. Tim. 2. 4. Though many miss of salvation, that have some knowledge, yet there is much more hope of the worst man that hath knowledge of the truth, then of the ciuillest man that is void of knowledge. Of all the sorts of ground where the seed was cast, that by the high way side was the worst, Matth. 13. 9. Let Ministers therefore principally labor to ground their people (by Catechising) in the Principles of Religion, because him in whom thou mayest discern a competency of knowledge in the fundamental Principles of Religion, thou mayest with comfort admit to the Sacrament, (if his life be not scandalously wicked) though thou cannot otherwise discern any fruit of the Spirit in him, because that man hath in him (as I may say) the matter and seed of regeneration. And this should encourage parents to train up their children in the instruction and information of the Lord; for though ¹ many so trained, prove ungracious; ² little ones have little sense of that they learn; yet if they belong to God, this will one day prove an advantage to them.

3. To teach professors not to glory in that they have some knowledge, but to labor for that which is proper to the Elect. Three differences may be observed betwixt a Samaritans knowledge, and a true Christians.

1. She received Moses (some parts of the truth) but rejected the Prophets; we desire to know the whole truth so far forth as God shall give us means, we refuse not to know any truth, that God hath revealed, nor wink with our eyes, nor content our selves with fragments; but seek to be informed in the whole body of Religion, in the whole form of Doctrine, Rom 6. 17. Yea we seek to grow and increase daily in knowledge, 2. Pet. 3. 18. grow in grace and in the knowledge of the Lord.

2. She though she knew somewhat which she learned of Moses, yet that that concerned specially her own direction and practice, she knew not▪ Moses had plainly enough condemned all Idolatry, Take ye therefore good heed to yourselves (for ye saw no manner of similitude, on the day that the Lord spake to you in Horeb, out of the midst of the fire) least ye corrupt yourselves and make you a graven image, the similitude of any figure, Deut. 4. 15, 16. which yet the Samaritans used. We desire chiefly the knowledge of those points, that are most necessary and profitable, and most concern our selves, as all John Baptists good hearers did, as appears by the direction craved of him, Luke 3. 10. 12. 14.

3. Her knowledge had no power in her heart, for she lived in gross whoredom, notwithstanding it; and therefore was no true knowledge of God: of the sons of Eli it is said, that because they were sons of Belial, lewd men, that they knew not the Lord, 1. Sam. 2. 12. our knowledge reformeth and ruleth us, and that only deserves the name of true knowledge, the fear of the Lord that is wisdom, and to depart from evil is understanding, John 28. 28.

Lecture the four and fortieth, March 6. 1609. JOHN IIII. XXV.

THe last day we heard, that this Woman hearing our Savior speak of an alteration that should shortly be made in the manner of God's worship, was thereby put in mind of the Messias coming. Concerning which she professeth two things. 1. That she knew well he was coming, his coming could not be far off: 2. That when he should come, he would tell them all things. In the former we observed the last day, what knowledge of the truth there may be in an unregenerate and wicked man. It remaineth now that we proceed to that which she speaketh touching the office of Christ, When he is come (saith she) he will tell us all things. She professeth that she knew Christ when he came, would teach the Church far more excellently, fully and perfectly then Moses and the Prophets had done. By all things she meaneth only all those things that concern the worship of God and the salvation of man: as if she should say, when he cometh he will tell us all these things, all such things as we speak of. So is the word taken also in that speech of Christ, John. 14. 26. The Holy Ghost whom the Father shall send in my name, he shall teach you all things. So that which Paul saith, Act 20. 27. Of declaring to them all the counsel of God, he interpreteth thus, verse 20. I have kept back nothing that was profitable to you. For many other things before Christ's coming were more particularly and fully revealed to the Church, then they have been since. You shall find more spoken in Levite. 26. and Deut. 28. of the temporal rewards of goodness, and of the temporal punishments of sin, then in all the New Testament. In things and matters concerning this life, the Prophets told more, and gave more particular and clear direction then Christ hath done. When Saul seeketh for his Fathers asses that were lost, he cometh to Samuel, and he telleth him of them. When Jehoshaphat would know, whether he should have success when he went with Ahab in battle against Ramoth Gilead, he asketh counsel of the Lord, and sendeth for the Prophets, 1. Kings 22. 5. 7. When David feared that Saul would come to besiedge Keilah, and that the men of Keilah would deliver him into his hands, he asked counsel of God, and received a direct, and clear answer, 1. Sam. 23. 11. 12. When any was sick, and they desired to know whether he should die or escape, they were wont to send to the Prophet, and he would tell them, 1. Reg. 14. 1, 2. Elisha could tell the King of Israel the words that his enemy, the King of Aram spake in his Privy Chamber, 2. Reg. 6. 12. Now Christ telleth us no such things. The Lord under the Gospel doth not give us so clear direction in these outward things. But in heavenly and spiritual things, that concern God's worship, and our salvation, Christ hath told us more then Moses and the Prophets; we have a more clear and perfect direction now, then they had under the Law. In which respect the light they had then is compared to the light of a candle, that shineth in a dark place, and that which we have now unto the day light, 2. Pet. 1. 19. Of these spiritual and heavenly things this woman speaketh here.

2. For the second point. Though these be not the words of the Evangelist, that wrote by divine inspiration but the words of a weak sinful woman reported by the Evangelist, yet may we ground a Doctrine upon them, whereupon our consciences may safely rest. For 1. Our Savior by his answer approves and confirms her speech. 2. This is a truth she learned from the Word of God; she knew Moses had said thus of Christ, Deut. 18. 15. 18, 19. The Lord thy God will raise up unto thee a Prophet like unto me from among you, even of thy brethren, unto him ye shall hearken. Whereby she well understood he should be a greater Prophet then Moses.

Then the Doctrine that we are to learn here is this. That Christ since his coming hath fully and perfectly revealed all things concerning the salvation of his Church. This honor God reserved unto his Son that he should teach his Church more fully then the Prophets did.

How, or where hath Christ taught us more then Moses and the Prophets, seeing he taught but three years and a half, or thereabouts, and that but in Jury only; he did but begin to teach as it is said, Acts 1. 1. Heb. 1. 3.

Surely by the Doctrines and writings of the Apostles. He by word of mouth, and by his spirit taught the Apostles all things, and by their Doctrine and writings hath perfectly instructed his Church that shall be to the end of the world. This is plain, John 15. 15. All things that I have heard of my Father have I made known unto you, and 17. 8. I have given unto them the word which thou gavest me. After his Resurrection he conversed with them by the space of forty days, and instructed them in the things that pertain to the kingdom of God, Acts 1. 3. And after his Ascension he did yet more fully instruct them, and by their doctrine and writings the whole Church. This is that that he saith, John. 14. 25, 26. Christ did not teach his Church all things by word of mouth when he lived upon earth, but by the Ministry and writings of the holy Apostles. These things have I spoken unto you being present with you, but the Holy Ghost which the Father will send, he will teach you all things, and 16. 12. 13. I have many things to speak unto you, but you cannot bear them now, but when he is come that is the spirit of truth, he will lead you into all truth. So that in the time of the Apostles he did fully instruct his Church, and perfectly reveal the whole will of his Father, so as nothing might after be added unto it.

How can Christ or his Apostles be said to have taught more then was taught before, seeing that the Scriptures which the Church enjoyed before, did contain a perfect direction for God's people, both in faith and manners, and neither Christ nor his Apostles taught anymore then was contained in the Scriptures, as is evident by that we read, Luk. 24. 27. 44, 45. Acts 26. 22.

Three things there are wherein the Scriptures as they are now perfected and consummate by the writings of the Evangelists and Apostles, do excel the Scriptures of the Old Testament. 1. Though the Scriptures did before the Apostles time give clear direction to the people of God in those things that concerned their salvation. As David could say, the entrance of thy words giveth light, it giveth understanding unto the simple, Psal. 119. 130. yet they do it now much more plainly and clearly then they did before, that was but a light that shineth in a dark place, (as the light of the Moon or of the Stars, or of a candle) this as the day-light, 2. Pet. 1. 19. yea the things contained in the Old Testament are made more plain to us then they were to the Prophets themselves, of which salvation the Prophets have inquired, and searched diligently, who prophesied of the grace that should come unto you. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you, 1. Pet. 1. 10. 12. 2. They were perfect before the Apostles times, and gave sufficient direction in all things to the Church that then lived, the law of the Lord is perfect, saith David, Psal. 19. 7. yea so perfect it was even in Moses time, that it was then said, ye shall not add unto the word which I command you, neither shall ye diminish ought from it, Deut. 4. 2. but now they give a perfect direction to the whole Church that shall be to the end of the world. It is said that the whole household of God is built upon the foundation of the Apostles and Prophets, Ephes. 2. 20. Yea the Apostles are called the foundations of the new Jerusalem, Apoc. 21. 14. 3. That had additions made to it in every age, to this never shall be any, Therefore the Apostle John (who lived to see all the books of the New Testament written, and the whole body of the Canonical Scripture perfected and to give his testimony to them all) concludes his book of the Revelation (which is the last of them all, and of the same and no more divine authority then all the rest) and so sets his seal to the whole Canon; I testify unto every man that heareth the words of the prophecy of this book; If any man shall add unto these things, God shall add unto him the plagues that are written in this book, Reu. 22. 18. Therefore the Apostle observes this difference betwixt the former times, and the times of Christ, Hebrews 1. 1, 2. At sundry times, and in diverse manners, God spake in old time to our fathers by the Prophets, in these last days he hath-spoken to us by his Son: 1. We have a more excellent and perfect teacher given us then they had; they had the Prophets, we have the Son of God himself. 2. Then God revealed his will at sundry times, now all at once. In which respect also thirdly, it is to be marked, that he calls that time wherein Christ and the Apostles lived the last days, as Acts 2. 17. 1. Pet. 1. 20. And the ends of the world, 1. Cor. 10. 11. Why are they called so, so many 100. years, so many ages before the worlds end? Surely, because there shall be no more alteration made in Religion, the will of God shall be no further revealed then it was then, there shall be no more additions made to that which Christ hath taught unto his Church.

The Reasons of this Doctrine are three. 1. It is a part of Christ's Mediatorship, and one of the offices whereunto he was called and anointed of his Father to be the Prophet and teacher of his Church, so Peter interprets and applies that place of Moses to be meant of Christ, For Moses truly said unto the Fathers, a Prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear in all things, whatsoever he shall say unto you, Acts 3. 22. yea he is called the only Doctor and teacher of his Church, Matth. 23. 8. 10. One is your Doctor, to wit Christ.

2. There was no want of ability in him to reveal the whole will of his Father to the Church. For John 1. 18. He is in the bosom of his Father, and knew all his secrets, and Col. 2. 3. In him are hid all the treasures of wisdom and knowledge.

3. There was no want of faithfulness in him, he was faithful in his office as Moses, Hebrews 3. 2. yea more faithful then Moses, Heb. 3. 5, 6.

This Doctrine serves for the improouing and convincing of three errors.

First, Of the Papists that deny the perfection of the Scriptures, and still add traditions and unwritten verities unto them. Christ hath taught us all things, and whatsoever he taught us, he taught it in his own life time, and in the days of the Apostles. And whatsoever he taught in his own person, is contained in the Scriptures, Luke 24. 27. 45. Whatsoever the Apostles taught is contained in the Scriptures, Acts 26. 22. The Scriptures, before Christ and his Apostles had put the last hand unto them, and revealed all the will of God, were perfect and sufficient to keep men from damnation, Luke 16. 29. To make them wise to salvation, 2. Tim. 3. 15. so as the Church then needed no traditions, nor indeed might receive any, how can they then be imperfect now?

The second error to be improoued by this Doctrine is of them that make too light account of sundry things that Christ taught by the Apostles, judging them temporary, and abrogating them at their pleasure; and esteem the direction that God gave to his Church under the Law, in matters of his service more clear and perfect then that which he hath given to his Church under the Gospel, and that more is left to the power and discretion of the Church now, then was then. They grant that then nothing was to be done without God's particular direction, neither by the Church, According to all that I show thee, after the pattern of the Tabernacle, and the pattern of all the instruments thereof, even so shall ye make it, Exod. 25. 9. neither by the Magistrate, David (not as a King but) as a man of God, (a Prophet) commanded the courses of the Priests, &c. 2. Chron. 8. 14. And of the Musicians that were employed in the Temple, it is said, that it was done according to the commandment of David, and of Gad the Kings Seer, and Nathan the Prophet; for so was the commandment of the Lord by his Prophets, 2. Chron. 29. 25. but now they say there is more liberty given to the Church then was in those days. But this conceit is evidently overthrown by this Doctrine. We have heard that Christ hath taught us all things that concern God's worship; indeed not expressly everything that belongs to the circumstances of God's worship (no more did he under the Law, no express direction was given, for the hour when the morning and evening sacrifice should be kept, for setting up the Synagogues or Pulpits, for the form of burial and marriage) but he hath given us rules to direct us in all these things, and those more clear and certain, and sufficient to resolve us in all our doubts, and to decide all controversies that may arise about them, then they had under the Law.

The third error is theirs that hold and put holiness in sundry superstitious customs touching burial, fasting, &c. for which they have no warrant, but the tradition of their fathers, as the Apostle speaks of many other vanities, 1. Pet. 1. 18.

The second Use is for reproof of them that are ignorant in these days of the Gospel when all things are so clearly and fully revealed, that the simplest person, which with an honest heart shall use the means of knowledge God hath given, may attain to a greater measure of knowledge, of these days it is prophesied that the earth shall be filled with the knowledge of God, as the waters that cover the sea, Isaiah 11. 9. If then God under the Law did so much abhor ignorance in the Minister, Hos. 4. 6. in the people, Isaiah 27. 11. how much more in us now? if he required then, that all should be instructed before they came to the Passover, Exodus 13. 8. how much more now?

3. The third Use is for exhortation and encouragement to learn of Christ, Matth. 11. 29. this will bring much rest to our souls, which we must now do by the written word and ministry thereof, God hath committed to us the word of reconciliation and we are in Christ's stead, as the Apostle teacheth, 2. Cor. 5. 19. 20. And seeing his office is to teach us all things, let us seek in all things, in every place (as well at home as at the Church) in every condition of life (in prosperity, adversity, as we are Masters, Servants, Landlords, &c) in everything that we go about (as buying, selling, apparel, recreations, &c) to receive direction from him. In everything inquire what saith Christ concerning this? What would he have me do? That which Paul saith of marriages and meats, may be said likewise of apparel, recreations, all the commodities and gains of this life, they are good to us when they are sanctified by the Word and prayer, 1. Tim. 4. 4, 5. Many will hear Christ willingly in some things, but in many things they will do as they list, whereas Acts 3. 22, 23. We should hear him in all things that be shall say unto us, and every soul that will not hear this Prophet shall be destroyed from among the people.

THE FIVE AND FORTIETH LECTURE, ON MARCH, XIII. MDCIX.

W E heard the last day, what a confession this Woman of Samaria made of the Messiah; 1. She knew he would come: 2. She knew his coming was then at hand: 3. She knew that when he should come, he should teach his Church all things that concerned God's true worship, and the salvation of man. In these words that I have now read, and the verse following, two things are set down.

1. How Christ made himself known unto her to be the Messiah, which she spake of, verse 26.

2. How this conference between them was broken of, by the coming of the Disciples, verse 27.

In the first, we are to observe, that it is somewhat strange, that he thus plainly revealeth himself unto this Woman here, and to inquire what may be the reason of it, that so we may receive a doctrine and instruction from it.

1. We shall not find that in any Sermon he made to the Jews, he did ever manifest himself so plainly to be the Messiah, as he doth here to this Woman of Samaria, and yet we know he was not sent to the Samaritans, but unto the lost sheep of the house of Israel, Matth. 15. 24. We read John 10. 24. That the Jews came about him as he was walking in Solomon's Porch, and compassed him round (that he might not get from them) and expostulated with him in this manner, how long doest thou hold us in suspense; If thou be the Christ, tell us plainly, yet would he not in plain terms tell them that he was he, yea when John the Baptist sent two choice Disciples to him to know whether he were he that should come, or they should wait for another, he makes them not a plain and direct answer, but bids them show John what works of his they had seen done, Luke 7. 19. 22. yea he straitly chargeth his Disciples, Matth. 16. 20. That they should tell no man that he was Jesus the Christ, and yet behold he plainly makes himself known to this poor Woman.

2. The Reason why he vouchsafeth this rare favor to this poor Woman is for that he saw her heart was now prepared to receive the truth; he told her not so much at the first, till he saw her heart was prepared to receive it: he saw her heart was now truly humbled in sense of her sin, he saw she esteemed reverently of his person; he saw she was very desirous of saving knowledge; he discerned in her a longing desire for the Messias coming, because she knew when he came, he would teach his Church all things; and therefore now he thus plainly reveals himself unto her. In this manner did Christ also deal with the poor man that was borne blind, when he had heard, what zeal and grace he had shown in answering of the Pharisees, and enduring of their excommunication, he sought him out, and finding him, made himself more plainly known unto him, then he did unto any other almost, John. 9. 3 •… . 37. To the Jews in John •… 0. •… 4. he did not make himself so plainly known, because he saw they sought it out of an evil purpose. And he charged his Disciples not to make him known, because he saw the people were not yet prepared to receive this truth.

This then is the Doctrine that we are to learn here. That the Lord will clearly reveal himself, to all such as with an humble and honest heart do desire to know him.

When God hath thus prepared the heart of any, and made it 1. Humble in sense of his own ignorance and sin. 2. Vnfainedly desirous of saving knowledge. 3. Desirous of it with an honest heart and purpose to obey the truth, he never useth to leave it there, but is wont further to reveal his saving truth unto that soul

See how this is confirmed in all these three particulars. For the first: Psal. 25. 9. They that be meek shall he guide in judgment, and teach the humble his way, The man that seeth his ignorance and corruption, is poor in spirit, and mourns for nothing so much as for it, you see God hath promised he will teach him his way For the second: the blessed Virgin saith in her Song that this hath ever been God's manner, Luke 1. 53. To fill the hungry with good things, and to send the ri •… h away empty, to such as unfeignedly and earnestly desire to know Christ, he will undoubtedly reveal himself. For the third: Psal 25. 12. What man is he that fears the Lord, him shall he teach in the way that he shall choose. And verse 14. The secret of the Lord is revealed to them that fear him, and his Covenant to give them understanding, John 14. 21. He that loveth me, shall be loved of my Father, and I will love him, and show mine own self unto him. And Psal. 50. 23. To him that disposeth his way aright, will I show the salvation of God. Such as with an honest heart desire to be taught of God, because they fear to offend him, because they love him, and desire to please and serve him, such he will teach the way they should choose, he will reveal his secrets to them even the secret of all secrets, his decree touching their eternal election.

The Reasons of this are three. 1. The good pleasure of God, The free, and infinite love the Lord beareth to them that are his. This Reason our Savior giveth: Mat. 11. 26. even so Father, for so it seemed good in thy sight.

2. The unchangeableness of this love of God, and care he hath to perfect his own work: according to that, to everyone that hath shall be given, and he shall have abundance, Mat. 25. 29. And that speech of the Apostle, Phil. 1. 6. Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ.

3. The respect God hath to his own glory, which he knows he shall receive thereby according to that, Psalm 50. 15. I will deliver thee, and thou shalt glorify me.

This ser •… es 1. To answer them (be they Papists, or carnal Protestants) that are wont to complain so much of the difficulty and obscurity of the Scriptures, they say it is not possible for a man by reading or learning the Word, to grow unto any certainty in Religion. The Scriptures say they are very obscure, and there is great difference even amongst learned men about the interpretation and meaning of them. Therefore say the Papists, 1. It is the safest way to depend upon the Church for the interpretation of the Scriptures. 2. And to receive only that in the matters of our Faith and Religion, which the Church teacheth. Therefore (say they) 3. It is not fit that common people should meddle with the Scriptures, but it is meet they should content themselves to believe as the Church believeth. Therefore also saith the carnal Protestant, it is to no purpose to trouble our selves with the reading of the Scriptures, or to busy our heads about matters of Religion, it is sufficient to know God is merciful, and to believe Christ died for sinners, and there's an end.

Before we give •… ull answer to these men, three things are to be granted. 1. That the Scriptures, and matters of faith and Religion set down in them, are indeed obscure and hidden from most men. No man by his own wit and learning, shall ever be able to attain to a sound and comfortable understanding, and a full persuasion in these things, therefore Paul saith: 1. Cor 2 7. We speak the wisdom of God in a mystery, even the hidden wisdom, verse 8. Which none of the Princes of the world hath known, and verse 14. The natural man receiveth not the things that are of the Spirit of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned. Therefore is the true Religion of God called a hidden treasure, Matth. 13. 44. Many things there be that hide this treasure from most men. 1. The obscurity of the Scripture. 2. The differences and dissensions that are amongst learned men about it. 3. The scandalous life of such as profess it. 4. The great disgrace that it is in with the world. These and such like things are so many means whereby this treasure is hidden from most men. 2. There be some things obscure in the Scripture to the best of God's servant, For that which Peter said of Paul's Epistles: 2. Pet. 3. 16. may much more be said of the whole volume. The best learned of God's servants may well profess they understand not all things: you know who it was that said, we know but in part, 1. Cor. 13. 9. 3. The true Church and Ministry thereof is a necessary help ordained of God to bring his people to the true understanding of his Word, neither doth God ordinarily instruct his people but by this means, for so said the Eunuch: Acts 8. 31. How can I understand except some man do guide me.

But yet for answer unto these men, these three things we must know.

1. The cause why the Scripture is so difficult, and this treasure is hidden from most men, is not in the Scripture it self, but in the blind and corrupt heart of man. To the carnal man it is dark, he cannot understand it, (no more then the blind man can see the light of the Sun when it shines most bright) But to the man whose eyes God hath opened, whose heart God hath prepared, the Scriptures are very plain. All those points the knowledge whereof is necessary to salvation are plainly set down in them, so as the simplest man that cometh to the reading of them with an honest heart may clearly understand them, that that is more darkly set down in one place, is clearly set down in another. This is that, that David speaks, Psal. 119. 130. The entrance into thy Word showeth light, and giveth understanding unto the simple. And Proverbs 8. 9. They are all plain to him that understandeth, and straight to him that would find knowledge.

2. There is no man, that with an humble and honest heart, desires to know God, but God will give him a good teacher. God hath that care of them whose hearts he hath thus prepared, that he will provide his ordinance for them. This you may see in the example of the Eunuch, Acts 8. 26. 29. and of Cornelius, Acts 10. 20. and of the Macedonians, Acts 16. 9, 10. And this I dare confidently say, that the people that want a good Teacher (whatsoever their Patron be, how bad soever the times be) if they had good hearts, and could unfeignedly desire to be instructed, God would send them better means. The Lord of the harvest is neither so careless, nor so poor or mean a person, that he should suffer any of his corn to be lost for want of laborers to inne it.

3. There is no man, that with an humble and honest heart desires to know God, but God will in his hearing and reading clearly reveal himself, make himself and his will clearly known unto him, so far forth as it shall be necessary and good for him. The Spirit that indicted the Scripture will interpret them to such, and resolve them in the true meaning of it. John 6. 45. It is written in the Prophets, and they shall be all taught of God. And Matth. 5. 8. Blessed are the pure in heart, for they shall see God. Yea, so certainly and clearly will he reveal his will to such, as that though the whole Church should (if that were possible) judge otherwise, it should not move him, He that is spiritual judgeth all things, yet he himself is judged of no man, 1. Cor. 2. 15. If the faithful Martyrs even simple men and women, had not been thus taught of God, and thus clearly and certainly resolved in the truth, could they have suffered such things as they did, with such constancy and cheerfulness? This reason the Apostle gives for this constancy in suffering: 2. Tim. 1. 12. For which cause I also suffer these things: Nevertheless I am not ashamed, for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.

How chance you differ then so much among yourselves, Calvinists from Lutherans, and Puritans from Protestants?

We deny not but God's own people may be ignorant in some parts of his truth. God hath not promised to any the perfect knowledge of everything that is revealed in his Word; but in fundamental points, God hath promised to give by his spirit clear direction, to all such as truly fear him, and with an honest heart do earnestly desire it. And in such points, we do all agree.

Every Schismatic and Heretic will pretend for themselves, that they have the spirit, and that they are thus taught of God.

Doth it follow, that none have it, because that there be very many that pretend to have it, that have it not? Shall God's promise be therefore false, and fulfilled to none, because there be very many to whom it was never made, that do falsely challenge an interest and right unto it?

2. The spirit and the interpretation that it gives of any place that is any way difficult or obscure, is to be clearly discerned by this, if it be consonant to the Scriptures in other places that are more plain, Isaiah 8. 20. To the law an •… •… o the Testimony, if they speak not according to this word, it is because there is no light in them.

Application. 1. When therefore thou goest to read or hear, labor to bring with thee an humble and honest heart, fearing God, 1. Pet. 2, 1, 2. Laying aside all malice, and all guile, &c. As new borne babes, desire the sincere milk of the word, that ye may grow thereby.

2. If thou canst learn nothing, grow to no certainty in thy Religion, though thou read and hear much, and do thy endeavor to serve the Lord in all things, yet the Lord hath not made himself known unto thee, examine and find out the true and just cause, lay the fault where it is, upon the badness of thine own heart, and upon nothing else.

2. The second Use is to show how necessary it is, that every Preacher should be a sanctified and godly man; for they of all men, had need to be taught of God. Now the Lord (as we have heard) useth not to reveal his secrets to any, but to those that fear him with all their hearts. A man of a proud and profane heart, and of a dissolute life, say he be the greatest Doctor, the most learned and eloquent man that lives, yet can he not indeed be a sound and good Divine. He cannot himself have any sound and comfortable understanding in the matters of salvation, neither can any of God's people have any sure or sound hope, to receive resolution from him in the doubts and perplexities of their consciences. Therefore see how God commends this Ministry of godly men, Malachi 2. 5, 6. I gave him my fear, and he feared me, and was afraid before my name. The Law of truth was in his mouth and iniquity was not found in his lips, he walked with me in peace and equity, and did turn many from their iniquities. And so is the Ministry of Barnabas commended unto us likewise, Acts 11. 24. He was a good man full of the Holy Ghost, and of faith.

Application. 1. This should therefore be our chief study, to have good and sanctified hearts, this is the only way to make us good Divines, 2. Tim. 2. 15. stand to show thyself approved unto God.

2. And for you that are God's people, when you hear the credit and learning of any Divine spoken of, to discredit any truth of God, that you have learned (as the manner hath always been, have any of the Rulers or of the Pharisees believed him? John. 7. 48) mark what manner of men they be; true it is, That though an Angel from heaven teach any other Gospel then that we received, we should account him accursed, Gal. 1. 8.

But if they be proud and pompous men, if worldly and covetous, if licentious and dissolute, if utterly void of all care to reform themselves and their families, know you that it is a very unlikely thing, that these men should be of any great judgment in matters of God and his Religion. This rule the Apostle gives, I beseech you brethren mark them which cause divisions and offenses—for they that are such, serve not the Lord Jesus Christ but their own belly, Rom. 16. 17, 18. And it is madness for Christians to be moved much with the credit and authority of such men.

3. The third Use is for the comfort of such as unfeignedly fear God, and desire nothing more then to know his will that they might obey it. Many such are oft in great doubts and perplexities, and complain that they cannot be certain of their salvation; the Lord Jesus their Savior doth not show himself to them; they cannot profit by that they hear or read; they are discouraged from reading, because they profit so little by it. To such I say in the Name of the Lord, Doest thou unfeignedly fear and serve God? Wouldest thou do nothing that might offend him? •… hast thou no grief to this that thou canst not serve and please God as thou wouldest? Then 1. Certainly (though he hide himself from thee for a time,) before it be long, he will reveal himself to thee, and he will show thee his salvation; he will give thee that certainty as thou shalt be able to die with comfort; for Psal. 145. 19. He will fulfill the desire of them that fear him, he also will hear their cry, and will save them.

2. In the mean time, comfort thyself in the consideration of these two points. 1. That this very desire that is in thee, is an infallible fruit of grace, nourish it, and make much of it, so long as thou canst find this, be sure thou art in the state of grace, for if there be first a willing mind, it is accepted according to that that a man hath, and not according to that he hath not, 2. Cor. 8. 12. 2. That the Lord with-holds from thee this certainty, and continueth thee in these doubts to humble thee, and to prepare thee better for the receiving of his grace.

THE SIXE AND FORTIETH LECTURE, ON MARCH, XX. MDCIX.

T He last day we finished the conference that was between our Savior and the Woman of Samaria. In these words, the Evangelist reporteth how, and by what occasion this conference was broken of. By this time that our Savior had so plainly made himself known to her to be the Messiah, and not before, the Disciples were come back unto Christ, from the town Sychar, whither they had gone to buy meat, as verse 8. and upon their coming (whether it were from the bashfulness and modesty of the Woman, that was not willing in the presence of so many men to have any further speech; or whether it came from the reverence that she bare to Christ, that she would not now trouble him any longer, seeing meat was brought for him to go to dinner, or whether it proceeded from the desire she had to make hast to call her neighbors) but upon the coming of the Disciples the conference brake off; not before their coming; for they saw him talking with her, but before they came so near, that they could hear anything that they said, the speech brake off. Now the Disciples perceiving him a good while (it seems) before they came near him to be in earnest talk and conference with a Woman, marvelled at it, as not conceiving any reason why he should so do, but thinking it unbeseeming the gravity and dignity of his person, and the holiness of those matters which they knew he was only wont to talk of, that he should confer with a Woman. Yet such was the reverence they did bear unto him, that (though they did conceive some dislike of this in their minds) they durst not utter or express it.

So that th •… se words offer to our consideration two principal points.

1. Concerning the providence of God in disposing of the time of the Dis •… es returning unto Christ.

2. Concerning the Disciples themselves. And of them we have two things to •… serve 1. Their maruelling to see him talk and confer with a Woman. 2. Their silence.

For the First, in that God in his providence did so dispose, that the Disciples should not only be all away when this Woman came to the Well▪ (For else 1. Christ should not have had any occasion to ask her water, verse 7, 8. Nor 2. Christ could have had fit opportunity to tell her of her secret and f •… wle sin she lived in. Nor 3. she could have been bold to open her mind to him.) But 2. Also that they should tarry so long away, till Christ had even finished his conference with her; And 3. That they should come presently, so soon as he had made himself known unto her to be the Messiah, and not before: We learn:

That God by his providence doth govern all things, even the least things that fall out in the world, and orders them for the good of his Elect. Mark the confirmation of this Doctrine in these six particulars.

1. Not such things only as come to pass by an ordinary course that he hath set in nature, and we can conceive a reason for, but those that seem to hap by mere chance, fall out by his providence. See a case of chance-medley propounded, Deut. 9. 5. for relief of whom the City of refuge is appointed. In this case it is said, Exod. 21. 13. The Lord offered him into his hand, and Pro. •… 6. 31. The lot is cast into the lap, but the whole disposing thereof is from the Lord.

2. Not matters of great moment only, but the least matters of all, and such as man's foolish reason would think it unbeseeming the Majesty of God to take notice of, even such fall out by his providence, even to the falling of a Sp •… row to the ground, Matth. 10. 29.

3. Even such things as wherein man hath free-will (as in natural and civil actions he hath) fall out by God's providence. The Disciples going to Sychar to buy meat, and their coming back to their master, sooner or later, was a matter wherein they had free-will, and yet we see God's special providence even ordereth this matter. See another example in this kind, Gen. 24. 15. 20. Rebecca comes to the Well, just at that time, when Abraham's servant, that was sent to seek a wife for Isaac came thither, she let him drink of her pitcher, she offers to draw water for his Camels. And the Holy Ghost notes, God had a special hand in this, verse. 21. 26.

4. He doth not only see and permit, whatsoever falls out in the world, but he hath an hand in everything, he is an agent in it, Ephes. 1. 11, He worketh all things according to the good pleasure of his will, Isaiah 45. 7. I form the light, and create darkness, I make p •… ace and create evil, I the Lord do all these things.

5. He hath not only a hand in the actions of his children, but he is an agent in all the actions of the wickedest man, and of Satan himself, to order and direct them. When the Sabaeans and Chaldeans, and the tempest that Satan raised, had spoiled Io •… of his goods and servants and children, he professeth it was the Lord that did all this, Job 〈◊〉 . 21. and the Holy Ghost adds verse. 22. that in saying so, he did not charge God foolishly. The worst action that ever was done in the world, was the killing of the Lord of life, and yet we shall find, Acts 4. 28. God had a hand in that, his enemies did nothing but what his hand and his counsel determined before to be done.

6. In the governing and ordering of all things even the least matters that fall out, he hath special respect to the good of his Elect. The Disciples going here to the town when they did, and tarrying there so long as they did, was a matter of small moment; yet did God order and direct this matter by his providence, for the good of this poor Woman. If they had not gone when they did, and tarried as they did, she could not have had this blessed opportunity to confer with Christ, which was the means of her salvation. See another example in Gen. 27. 34. Old Isaac bids Esau go kill him some Venison, and dress it to his liking; Rebecca hearing him, she teacheth Jacob to beguile and lie unto his Father; Jacob brings his Father meat; and the old man blessed him; immediately, when Jacob was scarce gone out from his Father, Esau comes in, and not before. God had a hand in all this, if Isaac had not said so to Esau, if Rebecca had not heard him, if she and Jacob had not used this policy (which in them both was wicked) if Esau had not tarried so long in the field as he did, Jacob had not had the blessing.

The Reason of this Doctrine; why God by his providence governs all things, even the least things that fall out in the world is, 1. The respect that he hath to his own glory.

To flesh and blood it seems to make nothing for God's glory but for his dishonor rather to have an hand in every small matter; especially in the actions of ungodly men; but indeed it is otherwise. As there is no creature so small and contemptible, but God receives glory by it, or else he would never have made it, he hath made all things for himself, Pro. 16. 4. Which is the cause why David exhorts all his works in all places of his Dominions to praise the Lord, Psal. 103. 22. and more particular, Psalm. 148. 7, 8. Dragons, and all depths, fire and hail, snow and vapors, stormy winds; yea and verse 10. Beasts and all cattle, creeping things, and feathered fowl. So is there no action, or accident that falls out in the world, be it never so small, be the instrument never so wicked; but God will receive glory by it, else he would never permit it, much less have a hand in it, as we have heard he hath. This is manifest in that form of thanks-giving which our Savior teacheth us to use as a reason of all our petitions, Matth. 6. 13. For thine is the kingdom, and the power and the glory, forever. And in that of the Apostle, Romans 11. 36. For of him, and through him, and to him are all things, to whom be glory forever. Therefore saith he, 2. Tim. 2. 20. In a great house there are not only vessels of gold and of silver, but also of wood and of earth, some to honor, and some to dishonor. The lewdest men are God's vessels, and such as he hath necessary use of.

2. The special and fatherly affection he bears to his children i •… Christ, as there is no wise and good Father, but (how many, how great or public soever his affairs be in the midst of them all, he will have a special care of his own children, have them in special remembrance) so is it with our heavenly Father, the very hairs of your head are numbered, Mat. 10. 30. And he is the Savior (or preserver) of all men, specially of those that believe, 1. Tim. 4. 10.

The Uses of this Doctrine are of two sorts. 1. More general. 2. More special. The general Use is this. Labor to be fully persuaded of this truth, Job 5. 27. Hear thou it, and know it for thy good; and to see and discern this providence of God in all thy ways, and in all things that have befallen thee in the whole course of thy life; in thy wealth and poverty; good and ill successes; marriage, children, dwellings, credit, discredit, health, sickness, life, and death. This is Solomon's counsel, Pro. 3. 6. In all thy ways acknowledge him. Thus did David, Psal. 139. 3. Thou compassest my paths and my lying down, and art accustomed to all my ways. And this will yield unto a man many unspeakable comforts. Some few of those many I will name unto you, and they shall serve for those more special uses I told you this Doctrine served unto.

1. To persuade us to the use of prayer. They that are assured God by his providence ordereth all things, and the good success of everything we take in hand depends upon his providence, must needs be careful to commend the success of everything they take in hand unto God by prayer. Our Savior teacheth us to use this as a reason, why we beg all good things of God, because his is the kingdom and the power, Matth. 6. 13. When Abraham's servant was to take a journey, he commends it to God by prayer, Gen. 24. 12. When Nehemiah was to make a suit to the King his Master, he commends it to God by prayer, Neh. 1. 11. and 2. 4. When Christ was to feed the people, he commends the creatures to God's blessing by prayer, Matth. 14. 19. Yea the Apostle saith, that marriage and every creature of God is sanctified to us by the Word and prayer, 1. Tim. 4, 5. And on the contrary side, the chief or only cause why men neglect to pray, is that men know not, or believe not this Doctrine of God's providence, when David had said that the fool saith in his heart there is no God, Psalm 14. 1. he give this for one reason to prove it, verse 4. they call not upon the Lord.

2. It will free the heart from those cares wherewith it is wont to be disquieted and vexed about the success and event of things. The time and success of everything and action is appointed of God, and depends wholly on his providence, To everything there is a season (appointed of God he means) & a time to every purpose under the heaven, as Solomon showeth at large Eccles. 3. 1—8. And thereupon he inferreth, verse 9. What profit hath he that worketh, in that wherein he laboreth? seeing things do not depend only or principally upon the labor or endeavor of any man; It is therefore a vain thing for men to disquiet themselves with care of the success of things, a man must do his duty enjoined him of God, and (with a quiet and cheerful heart) commit the success unto him alone. Many have no heart to do good duties God calls them unto, because they can see no likelihood of good success; many vex themselves with care and fear of that that may fall out hereafter. He that truly is persuaded of God's providence, is free from this care, when he hath done his duty, and commended the matter to God by prayer, he casts his care for the success wholly upon God, to whom only it belongs, Be careful for nothing: (saith the Apostle, Phil. 4. 6.) but in everything by prayer and supplication, with thanksgiving, let your request be made known unto God, Cast all your care upon him, for he careth for you, 1. Pet. 5. 7. This is able to free our hearts from care concerning our children (even at the hour of death) hast thou labored to bring them them up in God's fear, given them good education, commended them to God? cast thy care then upon him.

3. It will work patience in all afflictions, I was dumb, I opened not my mouth, because thou didst it, Psal. 39. 9. See a notable example for this, 2. Sam. 16. 10. Who dare then say, wherefore hast thou done so. See the use Job makes of this in affliction, Job 1. 20. 22. 1. It kept him from charging God foolishly. 2. It made him rent his garment, shave his head, fall down to the ground and worship God. 3. It made him give thanks, this was much, but no more then his duty, 1. Thes. 5. 18. In all things give thanks. He knew that since God the ordering of it, it should tend to his good in the end, 2. Sam. •… 6. 12. It may be the Lord will look upon mine affliction, and do me good for his cursing this day.

4. It works security in the heart, and quietness from all fear of wicked men, and of Satan himself. And it is not possible that any (who considers rightly how infinite dangers his life is subject to, how many witches, how many vile men there be) should be without continual fear, were it not for this. For what is it that preserves us from danger? surely the Lord's providence.

1. He so over-rules their hearts (for without him, neither Satan, nor wicked men can move, in him all live and move and have their being, Act. 17. 28.) that they have not so much as a will or desire to practice any mischief against us, Exod. 34. 24. No man shall desire thy Land.

2. He watcheth and keepeth us and our houses, Behold he that keepeth Israel shall neither slumber nor sleep, The Lord is thy keeper, Psal. 121 4, 5. He wat •… heth us when we are asleep, and protecteth us from many unknown dangers, without any care or forecast of ours, when Joseph was asleep he admonisheth him of the danger they were in, Matth. 2. 13. This is that that Job professeth, that in the days of his youth and prosperity, God's secret (for so it is in the original) was upon his tabernacle, that is, his hidden and secret providence, protecting him and blessing him in a hidden and secret manner, Job 29. 4. And 2. What is it that frees the heart from fear of all dangers, surely the knowledge and persuasion of the providence of God, The Lord reigneth, let the earth rejoice, Psal. 97. 1. I will both lay me down in peace and sleep, for thou Lord only makest me dwell in safety, Psal. 4. 8 and 31. 14, 15. I trusted in thee and said, thou art my God, my times are in thy hand. So Luke 13. 31. 33. When the Pharisees came and said to Christ, Get thee out, and depart hence, for Herod will kill thee. See how he secures himself by the knowledge of his fathers providence, Go ye and tell that fox (saith he) behold I cast out devils, and do cures today and tomorrow, and the third day I shall be perfected, nevertheless I must work today and tomorrow, and the day following. He knew God in his providence had set down the just time and moment, how long his liberty and life should last, and when it should have an end; and that neither Herod nor all the men in the world could alter that time.

Lecture the seven and fortieth, March 27. 1610. JOHN IIII. XXVII.

WE heard the last day, that these words did offer to our consideration two principal points: 1. The time when the Disciples returned from the town to their master, and found him talking with the Woman, in these words, upon that came his Disciples. 2. How they were affected with it, when they came and found him talking with a woman. From the first (in that the Lord disposed, that the Disciples should not only be all away when this Woman came to the Well, but should tarry away so long and not return, till Christ had plainly revealed himself unto her to be the Messiah,) we learned the last day, that God by his providence doth govern all things, even the least things that fall out in the world, and ordereth them for the good and benefit of his Elect. It remaineth now that we come to the 2. part of this verse, and consider how the Disciples were affected with it, when they found their master talking with a woman. And concerning this, 2 things are noted by the Evangelist: 1. They marvelled, that he talked with a woman. 2. Though they did marvel at it, and inwardly dislike it somewhat, yet no man said, What askest thou, or why talkest thou with her? Now for their marvelling (before we can receive our instruction from it) we are to inquire what should be the cause of it.

Four things there be, whereof everyone may be thought a cause, why they marvelled to see him talk with the woman.

1. They might marvel to see him talk with a Woman, whom they knew to be a Samaritan, specially so long and earnestly, because of the inveterate strangeness, and alienation of heart, that was between the Jews and the Samaritans. But that could not be the cause of their maruelling at this time; for then the Evangelist would not have said, They marvelled that he talked with a woman; but they marvelled that he talked with that woman, or with such a woman.

2. They might marvel to see him talk with so wicked a Woman. For this was a thing generally distasted among all the Jews, and that which they took great offense at, to see him show any kindness, or familiarity to any infamous person, they all murmured saying, that he was gone to be guest with a man that is a sinner, Luke 19. 7. But that could not be the cause of their maruelling at this time: for 1. Her sin was secret and unknown unto them: 2. If that had been the cause of their maruelling, the Evangelist would not have said, They marvelled that he talked with a woman, but they marvelled that he talked with that woman, or with such a woman.

3. They might marvel to see him talk in this manner, so long, and so familiarly with a woman alone, and with such a woman especially, as was unknown unto them, for this they knew he had not been wont to do. Our Savior, though he could not possibly receive any hurt by it, as any other man, even the chastest and holiest man may do (and that made Joseph himself to shun it carefully, Gen. 39. 10.) yet, can we not read, that ever he used in private and secret manner, to keep company with any woman, because he would teach us by his example, to shun not only all evil, but all show and appearance of evil also. Therefore (as malicious as the Jews were, and ready to take the least occasion to slander him) yet did they never object anything against him in this kind.

But neither could this be the cause of their maruelling at this time, for 1. They knew him to be the Son of God, and therefore could not entertain the least suspicion of evil against him: 2. The place where he talked with her, was so open, and commonly frequented, and it was also at such a time of the day, as might well have freed any man of good report from all suspicion in this kind.

There remaineth only a fourth and last, which I take to be the only true cause of their maruelling. They might marvel to see him talk in this manner with a woman, because they knew he was wont to confer of no matters, but only such as concerned the kingdom of heaven, and they (in their ignorance and carnal reason) thought it a very unfit thing that he should speak of such matters to a woman; they marvelled therefore, that he would confer with a woman. Then from this, that the Disciples did marvel, and that not one or two, but all of them to see Christ talk with a woman, and marvelled for this cause; for that they thought the matters he was wont to speak of, were too high and excellent to be communicated to a woman; we have this Doctrine to learn:

That the baseness of the persons to whom the Lord is wont to reveal himself, is a matter of great offense unto flesh and blood.

There is scarce any one thing that flesh and blood doth more repine at, that more alienateth men from Christ and his Religion then this, that he passeth by them, that in the eye of the world are more worthy, and calleth and revealeth himself to such as are mean and unworthy persons, Brethren, ye see your calling (that is, what manner of persons God is wont to call, and to choose out of the world to make his peculiar people) that not many wise men after the flesh, not many mighty, not many noble are called, but God hath chosen the foolish things of the world to confound the wise, &c. 1. Cor. 1. 26, 27, 28. Our Savior calls the kingdom of heaven, Matth. 13. 44. A hidden Treasure. And surely there is nothing hides it more from men, and makes them unable to discern this treasure then this.

The truth of this Doctrine we shall the better discern, if we look into four sorts which the Lord hath had most respect unto this way, and whereat the world hath taken great offense. He hath oft had more respect, 1. To men of mean condition for wealth, wisdom and authority, then to men of better degree and account: 2. To young men then to the ancient: 3. To persons that have been infamous, then to men that have lived civilly and unblameably: 4. To women more then to men.

For the first. For one man of degree, and note in the world (for birth, wealth, wisdom, and authority) the Lord hath been wont to call many of the meaner, and baser, and simple sort. This is plain, 1 Cor. 1. 26. And Mat. 11. 2 •… . Thou hast hid these things from the wise, and prudent, and hast revealed them unto babes. And I am. 2. 5. Hearken my beloved Brethren, hath not God chosen the poor of this world that they should be rich in faith, and heirs, &c. And how natural men have stumbled at this you shall perceive by that speech of the Pharisees, have any of the Rulers, or of the Pharisees, believed on him? but this people which knoweth not the Law are cursed, John. 7. 48, 49. and by that speech of our Savior, who when He had told John 's Disciples: the poor receive the Gospel, adds presently, blessed is he that shall not be offended in me, Matth. 11. 5, 6.

2. The like may be said of the second sort. The Lord hath oft given more grace, more zeal, and faithfulness, more piety, and conscience of their ways, to many young men then he hath to them of riper years. For zeal where shall we find among all the Kings, such a one as young Josiah, 2. Chron. 34. 3. Or for faithfulness among all the Prophets, such a one as young Samuel, 1. Sam. 3. 20. Yea, for wisdom and true discretion among all Job 's friends, such a one as young Elihu was: Job 42. 7. And this also the world hath ever repined, and stumbled at. See an example of this corruption, Matth. 21. 15, 16. When they heard the children cry Hosanna, they disdained, and said, hearest thou, &c. so that Christ was fain to make an Apology for them.

3. For the third sort that I propounded. The Lord hath oft had more respect this way, unto some that have been formerly infamous in the world, for their lewd life: and hath vouchsafed more grace, and zeal to such, then he hath done to sundry, that (to the judgment of men) have lived a civil, and unblameable life. Christ bids himself to Zacchaeus house, which we never read he did to any other, Luke 19. 5. After his Resurrection he appeareth first to Mary Magdalene, out of whom he had cast seven devils, Mark 16. 9. He honored Paul (that had been a notorious persecutor and blasphemer) with more abundance of gifts, and success in his labors, then any of the Apostles beside, 2. Co. 11. 23. And 1. Cor. 15. 10. Now this hath also ever been a matter of great scandal to the natural man, when the Pharisees saw what respect our Savior shown unto Publicans they murmured, saying, this man receiveth sinners and eateth with them, Luke 15. 2. And of the elder brother (who was a type of the wicked and hypocritical Jews) it is said, Luke 15. 28. that when he heard that his father had received with such joy his Prodigal son, he was angry and would not go in.

4. For the fourth sort. God hath oft revealed himself further: and given more grace, more tenderness of conscience, more zeal, more love to him, and his truth, yea (which is stranger) more knowledge, more resolution, and courage, more constancy in good duties unto many women, then unto men. Examples are infinite in this case; I must make choice but of a few: Exod. 38. 8. See the zeal of many women in the first establishing of God's Religion under the Law. 1. They used to flock together unto the Tabernacle. 2. They were wont to come betimes, and give attendance at the door of the Tabernacle. 3. They were content to bestow the best things they had (even their looking glasses) upon God's Sanctuary. And of Samsons mother we read, that (though her husband Manoah were a holy, and good man, yet) Christ appears to her, rather then to her husband; Judges 13. 9. gave her more knowledge, faith, and resolution, then her husband; yea, makes her his instrument to confirm, and comfort him, verse 22, 23. It is recorded that there was much more zeal in that noble woman the Shunamite, mentioned, 2. Kings 4. 8, 9. then was in her husband (and yet he a good man too) It was she that took that care for the Prophets entertainment: it was she that would needs go to the Prophet upon a day, that was neither Sabbath, nor holy day, which her husband thought much of, verse 23. And in the New Testament it is worthy to be observed; 1. That Christ after his Resurrection shown himself first to sundry women, and made them his messengers to the Apostles, Luke 24. 10. 2. That zeal and diligence, that woman shown in hearing the Word, and all other parts of God's service, more then men, They were women that are noted to have been the special followers of our Savior to hear him preach, Luk. 8. 2. It was a woman that shown such zeal to hear him, that (neglecting all other business) sat at his feet to hear him; and to whom our Savior gave that testimony that she had chosen the good part, which should not be taken away from her, Luk. 10. 39. 42. They were women that were wont in Philippi every Sabbath day to meet and pray together, Acts 16. 13. 3. The kindness they shown in Ministring to Christ's necessities, which is not reported of any man, Luke 8. 3. 4. The constancy, and courage that they shown in following him, and showing their love to him even to his Cross, when the Apostles themselves fled for fear, Luke 23. 27. and in their care to embalm his body after he was dead, Luk. 23. 55, 56. & 24. 1. 5. The faith which was stronger in them then in any men we read of, Mat. 15. 28. Luk. 24. 8, 9, 11.

Now this respect that the Lord hath been pleased to have unto women in this kind, how offensive it is to the natural man, you may perceive here by the disposition of the Disciples themselves, which were more then natural men, and by common experience also. For if women shall flock to the Tabernacle of God, and show any zeal and diligence in frequenting his house; if any Shunamite shall show her self kind in entertaining God's Prophets, or Susanna in ministering to their necessities: what natural man is there almost that will not be ready to slander, and misconstrue this? Yea, to account it a most ridiculous thing, and argument of the weakness and foolishness of our Religion.

The Reasons of this Doctrine are three: whereof;

The first concerneth the Lord. The Reason why he useth to pass by the more worthy persons, and to show such grace to the more unworthy, is, the respect that he hath to his own glory. For whereas we are apt to think thus, O if Nobles, and men of degree, and credit, were religious, and zealous, what good might they do? What honor might they gain to God? In very deed, it is nothing so; God receives more honor by calling these mean persons, then he should do, if he called the other: That is the cause why our Savior gives thanks for this: I thank thee ô father Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes, Matth. 11. 25. And rejoiced in Spirit at this: Luke 10. 21. God's power, and mighty hand is best discerned therein: my strength is made perfect in weakness, saith he, 2. Cor. 12. 9. And the freeness of his grace, and the glory of man's salvation, is by this means wholly ascribed unto God, which otherwise it would not be, and this reason the Apostle gives of the Lord's dealing thus in this case that no flesh should glory in his presence, 1. Cor. 1. 29.

The second concerneth the persons that take this offense. For all natural men are proud, and think best of themselves, and do envy, that any other should be in better state then themselves, specially such as they judge to be their inferiors, Do you think that the Scripture saith in vain, the spirit that dwells in us, lusteth unto envy? James 4. 5. And above all, that any should be thought to serve God better, or to be more in God's favor then themselves. This is the chief cause of the hatred that the wicked have borne to the godly in all ages, Wherefore did Cain hate and slay Abel? because his own works were evil and his brothers righteous, saith the Apostle, 1. John 3. 12. Because Abel offered unto God a more excellent sacrifice (and more acceptable to God) then Cain did, Heb. 11. 4.

The third concerneth the persons themselves, against whom this offense is taken. For there is never a one of these four sorts, whom the Lord is wont to have most respect to in this case, but they have (for the most part) such infirmities, and faults in them, as cannot choose but give some occasion to the natural man to think that it is no credit at all to God's truth to be professed by such.

1. The multitude, and common sort of people are for the most part void of judgment, carried by affection, rather then by good reason, easily lead this way, or that, unconstant, and unstable, this is plain in the example of that people, that flocked after Christ; A little before his apprehension they honored him exceedingly, a very great multitude spread their garments in his way as he was riding towards Jerusalem, and cried Hosanna unto him, Matth. 21▪ 8, 9. And when he was come thither, all the people were wont to come into the Temple early in the morning to hear him, and that daily also, Luk. 21. 37, 38. yea they were wont all of them at that time to hear him with that attention and affection that they are said even to have hanged on him, Luke 19. 48. But so soon as they saw how he was apprehended, and vilifyed by the chief Priests and Rulers, the same men that had honored him so much a little before, and seemed to take so much delight and comfort in his doctrine, did all with one consent cry, let him be crucified, let him be crucified; yea they preferred Barabbas a murderer before him, and said, His blood be upon us and upon our children, Matth. 27. 22, 23, 25.

2. Young men for the most part are 1. Proud, and highly conceited of themselves: that made the Apostle to say, 1. Tim. 3. 6. A Minister must not be a novice least being lifted up with pride, he fall into the condemnation of the devil. 2. Rash, and void of judgment, as appears by the example of Rehoboam himself and his young Counselors, 1. King. 12. 8. 10. I discerned among the youth a young man void of understanding, Pro. 7. 7. 3. Inconstant; which made the Apostle to exhort Timothy, 1. Tim. 4. 16. To take heed to himself, and to the Doctrine, and to continue in them. And the experience the World hath of many that in their youth were zealous, and afterwards have grown cold, and worldly, makes them to think all will do so.

3. Such as having been of scandalous, and lewd life, grow to be professors, seldom prove sound, and constant, Can the Ethiopian change his skin? or the Leopard his spot •… ? then may ye also do good that are accustomed to do evil, Ier. 13. 23. This is the reason of that speech, 1. Tim. 3. 7. He must have a good report of them that are without; For Satan will be busier with such, then with any other, Matth. 12. 44. he saith, I will return unto my house, frow whence I came out.

4. Women are 1. Weaker in judgment then men, and more subject to passion, 1. Pet. 3. 7. The weaker vessel. That is the cause why Satan assaulted Eve, rather then Adam, Gen. 3. 1. they are more easily deceived, and corrupted then men. 2. The Scripture to the disgrace, and humbling of them, ascribeth the sin, and corruption of mankind to that sex, rather then to the other, Adam was not deceived, but the Woman being deceived was in the transgression. 1. Tim. 2. 14. What is he which is borne of a woman that he should be righteous, Job 15. 14. How can he be clean that was borne of a woman, Job 25. 4. In sin did my mother conceive me, Psal. 51. 4, 5. In which respect under the Law she was accounted unclean, and enjoined a time of separation from the Sanctuary, after she had brought forth a child, and that time also was to be double as much when she had borne a female, as when a male, Levite. 12. 4, 5. And that curse of God threatened, I will greatly multiply thy sorrow and thy conception, In sorrow shalt thou bring forth children, Gen. 3. 16. remaineth upon that sex, as a real demonstration of this. 3. Experience showeth that where they are wicked, they are far worse then men; for cunning, and hypocrisy, for uncleanness, and beastliness, for cruelty, and hard-heartedness, for profaneness, and impiety. Jezebel was worse then Ahab: Herodias then Herod: And Solomon speaks this from experience, Eccles. 7. 28. One man among a thousand have I found, but a woman among all those have I not found.

For to exhort all men to take heed they stumble not, nor take offense, at the baseness, or unworthiness of any person whom the Lord hath called: Take heed that ye despise not one of these little ones, Matth. 18. 10. Despise not any Professor for their sex, poverty, age, or former lewdness: but labor to be of the same mind that was in Christ himself: rejoice in that wisdom and goodness of God that appeareth in this, as he did, Matth. 11. 25. Luke 10. 21. This is a necessary caveat: for he is a happy man, that doth not like the worse of Religion for this: or that doth not go the more unwillingly, vncheerefully, and heavily in the way that leads to life, because he shall have no better company in that way: that made our Savior say, Matth. 11. 5, 6. the poor have the Gospel preached unto them, and Blessed is he that shall not be offended in me. If many were demanded the cause of their dislike, or coldness in Religion, they would be as ready to give this as any, even the conception they take to the persons of them that profess it.

Three good remedies I will give you against this corruption. 1. Consider thy own self well, and thou shalt find more cause to esteem basely of thyself, then of any professor thou knowest, & to wonder more that God should have such respect to thee, then to wonder at his mercy to any other. If these Disciples had done so, they would never have repined, or wondered to see their Master confer with this poor woman. This remedy the Apostle prescribes Tit. 3. 2. 3. showing all meekness to all men for we our selves also were sometimes foolish. 2. Consider it is God's doing, whom then art thou angry at, when thou repinest at this, Is it not lawful for me to do what I will with mine own? Is thine eye evil because I am good? Matth. 20. 15. 3. Consider for what end the Lord hath taken this course, God hath chosen the foolish things of this world to confound the wise, 1. Cor. 1. 27. This will one day confound many men, that they have seen many women so zealous, full of knowledge, and grace; and yet themselves have continued so void of all grace. The like may be said of great men, of ancient men, of such as have lived civilly: that they have seen 〈1 page duplicate〉 〈1 page duplicate〉 so much knowledge, and grace, in the meanest sort of people, in young ones, in men that have been formerly notorious sinners, and yet themselves remain so void of all grace.

To exhort all professors of the truth; that forasmuch as the natural man taketh such occasion to mislike God's truth, for the exceptions he is wont to take against the persons of them that profess it: that they would therefore be careful to remove (so far as in them lieth) this stumbling block out of their way. To this end there must be great care.

1. In the ordinary sort of professors, that they be ¹ painful in their callings: and even redeem the time they spend in frequenting holy exercises by rising the sooner, going to bed the later, abating somewhat in their diet, and apparel, to prevent decay in their estate. This the Apostle prescribeth unto all the faithful as a mean to prevent scandal, and to gain credit to the Gospel, When we were with you this we commanded you, that if any would not work neither should he eat. For we hear that there are some which walk among you disorderly, working not at all, but are busy-bodies, 2. Thes. 3. 10. 12. ² Just in all their dealings with men, showing all good fidelity, that they may adorn the doctrine of God our Savior in all things, Tit. 2. 10. ³ Obedient, and dutiful to all such as God hath placed over them, Submit yourselves to every ordinance of men for the Lord's sake; For so is the will of God, that with well doing, ye may put to silence the ignorance of foolish men, 1. Pet. 2. 13. 15.

2. In such as are young, that they be ¹ Humble, not self-conceited, Elihu had waited till Job had spoken; because they were elder then he, Job 32. 4. and verse 6. I am young, and ye are very old, wherefore I was afraid and durst not show you mine opinion. ² Stayed, and well grounded in judgment, Exhort young men to be sober-minded, Tit. 2. 6. and because Titus was a young man himself, he chargeth him to show himself a pattern unto his people (as in other things, so) in gravity, in sound speech and doctrine that cannot be condemned, Titus 2. 7, 8.

3. In such as have been men of a scandalous life, before they undertook the profession of the truth; that they be ¹ Humble, as the Apostle did (out of that respect) show himself to be, 1. Cor. 15. 9. ² Carefull to take heed of relapse, forasmuch as Satan will be busy with them, as we heard even now, out of Matth. 12. 44. ³ Such as shun all appearance of their former sin, and strive so much the more carefully to gain credit to the Gospel, by the fruitfulness of their life hereafter. As Zacchaeus who had in the former course of his life offended by oppression and extortion, professeth after his conversion, Behold Lord the half of my goods I give to the poor, and if I have taken anything from any man, by false accusation, I restore him fourfold, Luke 19. 8.

4. In women: that they be ¹ Modest and sober, Let women adorn themselves in modest apparel with shamefastness and sobriety, 1. Tim. 2. 9. ² Meeke and quiet, Let women's adorning be, the ornament of a meek and quiet spirit, which is in the sight of God of great price, 1. Pet. 3. 4. ³ Merciful, and given to good works, as Dorcas is commended to have been, Acts 9. 39. ⁴ Obedient and subject to their husbands, as the Apostle enjoins them, Tit. 2. 5.

Lecture the eight and fortieth, April 3. 1610. JOHN IIII. XXVII.

IT followeth now, that we come to the second point that is observed concerning them: namely, that though they did marvel at it, and inwardly dislike it, yet none of them said unto him, why dost thou so? what askest thou? or why talkest thou with her?

Now, before we can receive our instruction from hence, it is fit that we inquire, what it was that stayed them from speaking to him at this time Considering that at other times when they had any doubt, they were wont boldly to speak unto him, and to ask him anything.

1. When he had taught any Doctrine publicly that they could not well understand, their manner was, first to confer among themselves of it, but if they could not receive satisfaction that way, they were wont always when they had him alone, to go and move their questions unto him. A notable example for all hearers. 1. Passe not over carelessly what you hear, and understand not, but seek to know the meaning of it, and to be resolved. 2. Confer among yourselves. 3. If you cannot so be resolved, go to the Minister, your teacher. 4. If that will not serve, go to Christ by prayer, When they had heard him (by occasion) speak of the Resurrection from the dead, first they demanded one of another what the rising from the dead should mean: and because (though they received some light that way yet) there was one doubt they were not able to resolve one another in, they went to him, and asked him that question: Mark. 9. 10, 11.

2. And this was so usual a course with them, that when our Savior saw them conferring, and questioning among themselves about somewhat that he had taught touching his Ascension, it is said, that he knew they would ask him, and therefore he prevented them, and told them vn-asked, John. 16. 19. When he had taught the parable of the sower, they (when he was alone) asked him the meaning of it, Mar. 4. 10. So when (teaching against the Jewish purifications) he had said, that that entereth into a man defiles him not, but that that comes from within him, when he came into the house away from the people, they asked him the meaning of it, Mark 7. 17. So when he had taught the Doctrine of divorce very plainly, yet when he came into the house, they asked him again of the matter, they would needs have a repetition of that Doctrine, Mar. 10. 10.

3. He had made himself so familiar to them that way, that they were bold to make all their doubts known unto him, though in some of them, they could not do it without incurring just blame for their shameful ignorance and infidelity. When they saw the man that was borne blind, they ask him a strange question, John, 9. 3. Was it this man's sin or his parents that was the cause? When they saw he had cast Satan out of one that had been possessed from his childhood, Mark 9. 28. When he was come into the house, his Disciples asked him secretly, why they could not cast him out. Such questions they durst never have moved, if they had not been very familiar with him. But indeed (though he were their Lord and Master, and took it upon him, and knew how to maintain his honor in their hearts well enough, John 13. 13. Ye call me Master and Lord, and ye say well, for so I am, yet) did he give them great encouragement, and made them very bold with him that way. One notable example more I will give you for this, John 16. 5. Now I go my way to him that sent me, and none of you ask me whither goest thou. 1. He blames them for not asking him. 2. Yet they had asked him that very question before. Peter, John 13. 36. And Thomas, John 14. 5. Lord we know not whither thou goest. But his meaning is, they had not asked him often enough of that matter. Whereas friends are wont to move many questions to a friend that is going from them, into a far country, they were so overcome with grief by hearing of his departure, that they were too mute, and moved not half questions enough to him about that matter. A notable pattern for every faithful Minister of Christ not to show himself stately, or austere, or churlish, or strange to any of his hearers, that shall be willing to make use of him that way.

This being so, that at other times, and in other cases, they were so ready to ask him anything they doubted of, how falls it out that at this time though they marvelled at it, yet no man asked him why he talked with this woman? Might not this have been as profitable a question as many other, that they propounded to him? Surely they knew they had offended, in entertaining in their minds the least dislike of that that Christ did, or doubt of the lawfulness or fitness of it: and they knew that by uttering their dislike they should have offended in a further degree: and therefore they durst not do it: though they had offended in thinking irreverently, and undutifully, yet they durst not speak. And why durst they not do it? What restrained them from uttering that which they had conceived in their minds? Surely the reverence they bare to his person: because they knew him to be the Son of God, the fear of God restrained them.

Here then we have to observe, two notable effects and fruits of the true fear of God.

1. General; it restrains the corruption of the heart, and keeps it under.

2. In special it restrains a man from calling into question, or speaking irreverently of any of the words, or works of God.

The first Doctrine then is this:

That it is an increase, and a further degree of sin, and a worse sign of a graceless man, to speak then to think evil.

True it is, that every man must make conscience of his thoughts, Keep thy heart with all diligence, Pro. 4. 23. For 1. Men may be condemned for their thoughts: The thoughts of the wicked are abomination to the Lord, Pro. 15. 26. 2. No man can make conscience of his words or works, that makes no conscience of his thoughts, Matth. 12. 34. How can ye being evil speak good things? Ier. 4. 14. Oh Jerusalem wash thy heart from wickedness that thou mayst be saved: how long shall vain thoughts lodge within thee? 3. Good men that obtain strength from God to restrain the outward man, yet are vexed and humbled much for the evil thoughts they are subject to.

But yet evil words and actions are worse then evil thoughts: and it is an increase, and a further degree of sin, a greater sign of a graceless heart to speak then to think evil. Certain it is, there is a latitude in sin, there are degrees in it. Four degrees are mentioned, James 1. 14, 15. 1. The motion and suggestion unto sin, which proceedeth from our own lusts and concupiscence. 2. The consent that is given unto that evil motion, when a man is drawn away by it and enticed, finding a kind of pleasure and contentment in it, which the Apostle calls the conception of sin. 3. The committing of it actually, which he calls the bringing forth and birth of sin. 4. The getting of a habit by continuing and persisting in it, which he calls the finishing of sin. While sin is in the thought, it keeps it self within the two first degrees, Pro. 30. 32. If thou hast been foolish in lifting thyself up, (viz. in choller or desire of revenge, verse 34.) and if thou hast thought wickedly, lay thine hand upon thy mouth. So is it spoken of Isaiah 59. •… 3. We have spoken cruelty and oppression, conceiving and uttering out of the heart false matters. This is noted for a high degree of sin in great men, Micah 7. 3. The great man speaketh out of the corruption of his soul. They tempted God in their hearts, by asking meat for their lust. Yea they spake against God, they said, Can God furnish a table in the wilderness, Psal. 78. 18, 19.

Reasons of the Doctrine, why it must needs be a great increase of sin, and worse sign of a graceless man, when the corruption of the heart breaks out into word •… action, are chiefly these two.

First it argueth, that sin hath got a more full dominion and sovereignty over a man (is riper and perfecter) when it commands the body and outward man, then when it rests within the heart. There is no man can possibly free his heart from corruption in this life, Pro. 20. 9. Who can say I have made my heart clean? No more can he his body neither, will you say. What man is free from sin in word and deed, James 3. 2. yet this is far easier then the other. Insomuch, as many a natural man may go far that way, Philip 36. Concerning the righteousness which is in the Law, I was unrebukable. How much more easily may the man that hath grace? Therefore the Apostle doth likewise say, Rom. 6. 12. Let not sin reign in your mortal body, sin reigns when once it hath gotten the command of the body.

When a man's corruption and sin breaks out into speech or action, it dishonoreth God much more, and doth more hurt to men, then the sin of the heart can do, 1. Cor. 15. 33. Evil speeches corrupt good manners.

The Use of this Doctrine is:

1. To exhort every Christian to make trial of his estate in this one point. The best man shall have much ado with the corrupt thoughts of his heart; but doest thou strive against them? and hast thou obtained that power over thyself, that thou canst keep them in, of conscience to God; this may give thee exceeding comfort, Prov. 21. 23. He that keeps his mouth and tongue, keeps his soul from troubles. The soundness of a regenerate heart, is seen in nothing more, then in making conscience of our speech, Matth. 12. 37. By thy words thou shalt be justified: and by thy words thou shalt be condemned. See two notable examples of this, one in Job, he glorieth much in this, Job 31. 30. I have not suffered my mouth to sin, by wishing a curse &c. The other in David, Psal. 17. 3. Thou hast tried me, and found nothing, for I was purposed, that my mouth should not offend. And 39. 1. I said I will take heed to my ways, that I sin not with my tongue, I will keep my mouth as with a bridle. Yea he doth also fervently pray for this, Psal. 141. 3. Set a watch O Lord before my mouth: keep the door of my lips.

2. To reprove the madness of profane men, that glory in this, that they are no hypocrites: they mean no hurt, they have as good hearts as the best, though they speak merrily (for so they call all their scurrulous and bawdy talk) and though they speak vainly and foolishly (for so they call their swearing and blasphemy, Though they be such as have said and resolved with themselves, as Psal 12. 4. with our tongues we will prevail, our lips are our own, who is Lord over us? But to these men I say, 1. It shall be easier for the secret Hypocrite in the day of judgment then for thee: because thou hast dishonored God more, and done more hurt to men. Isaiah 3. 9. Yea, they declare their sins as Sodom they hide them not, woe be to their souls, &c. 2. Whereas thou gloriest, thou meanest no hurt, thy heart is not so bad; know thou there is much more filthiness, profaneness, and wickedness in thy heart then comes forth at thy mouth. Matth. 12. 34. For of the abundance of the heart, the mouth speaketh.

The second point to be observed is this, what it was that restrained them from uttering that mislike that inwardly they had conceived, viz. the reverence that they did bear unto his person whom they knew to be the Son of God, which teacheth us:

That there is that reverence and honor due to God, as we may not dare to make any doubt or question of his words or works, of anything he says or does, though we cannot conceive the reason of it.

That we mistake not this Doctrine, I will tell you how far forth we may make question of God's words and works.

1. We may inquire into God's secrets so far forth as he hath revealed them in his Word: neither must men content themselves to be ignorant of any truth that God hath revealed in his Word under this pretence, that we may not be inquisitive into God's secrets, the things revealed belong to us and to our children, Deut. 29. 29. There is nothing revealed in the Word, but it concerns us and our children to know, Romans 15. 4. Whatsoever is written, is written for our learning.

2. We may examine, and make question of any Doctrine that is taught us by men, be they never so good, so that we examine it not by our own reason, but by the Scripture, Acts 17. 11. the Bereans are commended for this.

3. If anything we find in Scripture, and know to be God's Word, seem to us to be against sense and reason, it is not simply unlawful to make a question of it, so we inquire only of God in humble desire to be taught, and examine the matter by the Scripture, should not a people seek unto their God, to the Law, and to the testimony, Isaiah 8. 19, 20. The Papists cry out of our infidelity and profaneness, because we will not rest in the plain Word, Matth. 26. 26. This is my body. We inquire at God by the law and testimony, and find that he hath been wont in speaking of Sacraments to give to the sign the name of the thing signified, and we do find also why he hath done so. This kind of making question even of that, that God hath spoken, did never offend him, Luke 1. 34. the blessed Virgin did so.

4. It is not unlawful to inquire a reason of God works: so we seek it only in the Scripture, David when he considered the manner of God's government, sought to know the reasons of it, but it was too painful, till he went into the Sanctuary, Psal. 73. 16, 17.

But yet for all this, this honor and obedience is due to God that we may not make question of anything he hath said or done, to doubt of it, or dislike it, because we cannot conceive the reason of it. We may not make our foolish reason the judge, or the examiner of God's Word, or works, we must admire and adore that we cannot understand. Our thoughts and reason must be brought into captivity, 2. Cor. 10. 5. For the Word of God, even such parts of it as our thoughts and affections are most apt to rise against, See 2. notable examples. The one in Eli, It is the Lord, let him do what seemeth him good, 1. Sam. 3. 18. The other in Hezekiah, good is the Word of the Lord which thou hast spoken, 2. Kings 20. 19. For the works of God see this direction, and rule given us in two of the strangest and most wonderful works of God, namely the rejection of the nation of the Jews, and the reprobating of a great part of mankind in his eternal counsel. Even concerning these here what the Apostle saith, Romans 9. 20. Nay, but O man, who art thou that repliest against God? Shall the thing formed, say to him that formed it, Why hast thou made me thus? And 11. 33—35. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out? For who hath known the mind of the Lord, or who hath been his counselor? Or, who hath first given to him, and it shall be recompensed unto him again? And generally of all his works, Job 9. 12. Who will say unto him, what doest thou? and 36. 23. Who hath enjoined him his way? Or who can say, Thou hast wrought iniquity?

Reasons of it.

1. The high estimation we ought to have of him in our minds, for his excellency and greatness, He is the most high God possessor of heaven and earth, Gen. 14. 22. This is is the ground of all piety, The fear of the Lord (this high esteem of him in our hearts) is the beginning of wisdom, Psal. 111. 10. Now there is no man whom we honor indeed, and esteem reverently of, but we will judge the best of his words and actions, Job 29. 24. If I laughed on them, they believed it not. See an example of this towards an equal, Matth. 1. 19. Joseph (out of the reverent opinion he had of Mary) judged the best of that which he could not conceive good reason for; and durst not make her a public example and a rule for it toward all, Charity thinketh no evil, 1. Cor. 13. 5.

2. His wisdom, justice and power, is so infinite and absolute, that it is not possible he should err or do wrong, He is excellent in power, and judgment, and in plenty of justice, Job 37. 23. His will is the rule of all righteousness, the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, Dan. 4. 32. He worketh all things after the counsel of his own will, Ephes. 1. 11.

3. The Lord's manner hath ever been to conceal from men, even from his best servants ofttimes his meaning and intent, in many of his works, Rom. 11. 33. How unsearchable are his judgments, and his ways past finding out? No man can fully understand his meaning in his word, that that we know, is but a little, in comparison of that we are ignorant of, of all that God hath revealed to us touching his will, we may say with Eliphaz, Job 4. 12. mine ear received a little thereof, and with the Apostle, 1. Cor. 13. 9. We know in part, yea of his works also, with Job 26. 14. Loe, these are parts of his ways, but how little a portion is heard of him? No not is his ordinary works (howsoever Philosophers have bragged much of their skill that way) do men perfectly understand the causes of them, and his manner of working in them, God thundereth marvelously with his voice, great things doth he which we cannot comprehend, Job 37. 5. Much less in his extraordinary and immediate works of justice or mercy. Yea, it is for God's glory thus to do, It is the glory of God to conceal a thing, Pro. 25. 2. And one chief cause of it, is our want of capacity and ability to understand the Word and works of God. The good Schoolmaster teacheth his scholar, so much only as fits his capacity. It is therefore a good rule for us to follow, which Elihu gives, Job 36. 24. 26. Remember that thou magnify his work which men behold: every man may see it, man may behold his work afar off. Behold God is great and we know him not, neither can the number of his years be searched out.

The Use of this Doctrine is:

1. To Exhort every Christian to settle in his heart this reverend persuasion of the Word, as to acknowledge and admire the truth, and holiness of it, even in those things which he understandeth not, nor can conceive the reason of; and to reject with detestation, all blasphemous thoughts that may rise within himself, and all lewd persuasions that he may receive from others, to esteem unreverantly of any part of it. Take in this the Apostle for an example, who having mentioned two objections which profane men are apt to make against the truth, rejects them with detestation, and saith God forbid, Rom. 3. 6. and 6. 2. Till a man become thus simple, and have his thoughts thus captivated, he shall never attain to true wisdom, God's Word gives Wisdom to the simple, Psalm 19. 7. and if any man seemeth to be wise in this world, let him become a fool that he may be wise, 1. Cor. 3. 18.

To Exhort us, in all God's judgments and corrections upon us, to take heed of murmuring, or opening thy mouth against God. but do as Psalm 62. 5. My soul keep thou silence unto God. Take rather this course. 1. Seek and inquire what is in thee: and what thou hast done that hath thus provoked God, Let us search and try our ways, and turn again to Lord, Lam. 3. 40. 2. Though thou canst find no notorious crime in thyself, or such as might provoke him to so extraordinary a judgment, yet rest resolved, he cannot wrong thee, though he should cast thee into hell; and therefore submit thyself in all reverence, and seek peace with him, Whom, though I were righteous, yet would I not answer, but I would make supplication to my Judge, Job 9. 15. 3. Be assured, that if thou unfeignedly fear him, he intendeth thy good in this his judgment, though thou cannot yet perceive it, Psalm. 25. 10. All the paths of the Lord are mercy and truth: unto such as keep his Covenant, and his testimonies.

THE NINE AND FORTIETH LECTURE, ON APRILL, X. MDCX.

W E have already heard the conference, that our Savior had with the Woman of Samaria, and how it was interrupted and broken of, by the coming of the Disciples. In these words is set down the notable effect and fruit that came of it.

The parts of the Text are two.

1. The endeavor that this Woman used to draw her neighbors unto Christ, verse 28, 29.

2. The success God gave to this her endeavor, verse 30.

Concerning her endeavor, three things are to be observed. 1. The zeal and forwardness she used, in going to her neighbors, verse 28. 2. The motion and persuasion she used, when she was come unto them: she desired no more of them, but that they would come and see Christ. 3. The reasons she used to draw them to this.

For the first, there be three things noted by the Evangelist, verse 28. that do much commend the zeal and forwardness of this woman, in seeking to draw her neighbors unto Christ. 1. That he saith, The woman therefore (for so it is in the original) went her way into the City. 2. That he saith, she left her water-pot, or payle behind her, for the word 〈 in non-Latin alphabet 〉 signifieth any vessel used to carry water in. 3. That he saith when she came into the City, she said unto the men, Come see a man that hath told me all things that ever I did.

The word therefore implieth, that somewhat that is mentioned before, was the cause of her so sudden and hasty departing from Christ, and running into the City, and what was that? Surely if we look back into the two former verses, we shall find two causes of it. 1. Because the Di •… ciples were now come out of the City with meat for him, and she thought he would be gone as soon as he had eaten somewhat; therefore she made hast to go, and call her neighbors, for fear he should be gone, before they could come. 2. Because Christ had plainly told her, he was the Messias, therefore she went her way: Why? but that should rather have stayed her still with him, and made her desirous of further speech. No verily; for she did undoubtedly believe, that he was so indeed as he had said, and her heart was so astonished with sudden joy, and earnest desire to draw her neighbors to him, that she could neither speak, nor tarry any longer, but away she goeth into the City, and telleth her neighbors.

But why did she leave her paile behind her? Surely though she came to the Well, of purpose to fetch water, and she had need, and use of water, for some work she had to do at home; yet the joy she found, in the knowledge of Christ, and the zealous desire she had to win her neighbors; made her careless both of the water, and of her paile also; and forgetful of the work she had to do at home. 2. She left it for haste, because if she should have taken it with her, and carried it home, she could not have gone with that speed, to fetch her neighbors, as she thought it was needful she should do. 3. It is to be observed that the Evangelist saith when she came into the City, she said to these men 〈 in non-Latin alphabet 〉 , or (as the best translators read it) to the men of that place, that is, the neighbors among whom she lived, and all of them without difference, she sought to draw them all unto Christ.

Having thus opened the meaning of this verse, let us now observe two points in it for our instruction. 1. The zeal she had to run and fetch her neighbors. 2. The leaving of her paile behind her.